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LlTURGIA    EXPURGATA; 

OR, 

THE    PRAYER-BOOK 

AS   AMENDED 
BY    THE    WESTMINSTER     DIVINES. 

AN    ESSAY  ON 

THE    LITURGICAL    QUESTION 

IN    THE 

AMERICAN    CHURCHES. 


CHARLES     \  V .    SHIELDS,    D.D.,    LL.D., 

PROFESSOR   IN    PRINCETON    COLLEGE. 


FOURTH    EDITION. 


NEW  YORK: 

ANSON     D.     F.     RANDOLPH     &     COMPANY, 

900   BROADWAY,    COR.  .20th   STREET. 


COPYRIGHT,    1864,    BY 

WILLIAM    S.    &   ALFRED    MARTIEN. 

COPYRIGHT,  1883,  BY 

CHARLES    W.    SHIELDS. 


PREFACE 


The  following  essay  was  originall}7  published  in  con- 
nection with  the  Presbyterian  Book  of  Common  Prayer, 
and  properly  accompanies  that  volume  as  an  explanation 
of  the  numerous  points  in  which  it  differs  from  other 
editions  of  the  Prayer-Book,  though  it  also  contains  much 
matter  that  is  of  general  and  permanent  interest. 

The  suggestion  has  often  been  made  that  it  should  be 
issued  in  this  separate  form,  in  order  to  meet  the  growing 
interest  that  is  felt  in  liturgical,  as  distinguished  from  ex- 
temporaneous worship,  and  especially  to  aid  in  solving 
the  problem  of  a  liturgy  that  shall  be  in  accordance  with 
the  history,  doctrine,  and  genius  of  the  Presbyterian 
Church. 

The  positions  maintained  in  the  essay  are  :  that  it  is  now 
impossible  to  construct  a  true  liturgy  outside  of  the 
Prayer-Book,  or  without  regard  to  the  ancient  and  modern 
formularies  which  it  contains  ;  and  that  the  Prayer-Book, 
as  amended  by  the  Westminster  divines,  and  made 
optional  rather  than  obligatory,  would  supply  the  need 
of  Presbyterian  forms  of  devotion,  for  private  and  public 
use,  and  at  the  same  time  afford  a  basis  of  closer  union 
among  the  leading  Churches  of  the  Reformation  (the 
Lutheran,  Reformed,  Presbyterian,  and  Episcopalian), 
which  originally  contributed  to  the  formation  of  the 
English  liturgy. 


•There  was  never  anything  hy  the  wft  of  man  so  well  devised,  of 
90  sure  established,  which,  in  continuance  of  time,  hath  not  been 
corrupted :  as,  among  other  things,  it  may  plainly  appear  by  the 
Common  Prayers  in  the  Church,  commonly  called  Divine  Service."— 
Preface  to  the  First  Prayer  book  in  1549. 

"It  cannot  be  thought  any  disparagement  or  derogation  either 
to  the  work  itself,  or  to  the  compilers  of  it,  or  to  those  who  have 
hitherto  used  it,  if,  after  more  than  a  hundred  years  since  its  first 
composure,  such  further  emendations  be  now  made  therein,  as  may 
be  judged  necessary  for  satisfying  the  scruples  of  a  multitude  of 
Bober  persons,  who  cannot  at  all,  or  very  hardly,  comply  with  the 
use  of  it,  as  now  it  is,  and  may  best  suit  with  the  present  times  after 
bo  long  an  enjoyment  of  the  glorious  light  of  the  gospel,  and  so 
happy  a  reformation." — Preface  of  the  Presbyterian  Revise?'s  in  1661. 

"  Upon  the  principles  already  laid  down,  it  cannot  but  be  sup. 
posed  that  further  alterations  would  in  time  be  found  expedient. 
Accordingly,  a  commission  for  a  review  was  issued  in  the  year  1689; 
but  this  great  and  good  work  miscarried  at  that  time." — Preface  to 
the  American  Prayer-book  in  1789. 

(«) 


/ 


\ 


ADVERTISEMENT. 


This  Book  of  Common  Prayer  is  designed,  and  ig 
believed  to  be  fitted,  to  promote  the  following  objects: 

1.  To  serve  as  a  memorial  of  those  learned  divines 
of  the  Westminster  Assembly  who,  as  Presbyters  and 
Presbyterians  in  the  Church  of  England,  were,  in 
1645,  the  framers  of  the  Directory  for  Public  Wor- 
ship, and  in  1661  the  revisers  of  the  Book  of  Common 
Prayer. 

2.  To  furnish  private  members  of  the  Church  with 
a  collection  of  solemn  and  decorous  forms  of  devotion 
which  have  been  used  by  the  learned  and  pious  in 
all  ages,  and,  as  here  presented,  are  freed  from  the 
peculiarities  that  render  other  editions  of  the  Prayer- 
book  unserviceable. 

3.  To  provide  a  manual  of  examples  and  materials 
of  divine  service  for  the  use  of  Pastors,  Ministers, 
Theological  Students,  Chaplains,  and  others  called  to 
conduct  public  worship;  and  also,  for  the  use  of  any 
congregations  desiring  to  combine  a  Liturgy  with  the 
Directory,  a  service-book  which,  besides  every  other 
liturgical  merit,  has  that  of  expressing  the  orthodoxy 

(6) 


6  ADVERTISEMENT. 

and  resting  upon  the  authority  of  the  framers  of  the 
Westminster  standards. 

4.  To  increase,  beyond  our  own  communion,  the 
spirit  of  catholicity  and  fraternity  among  such  Churches 
of  the  Reformation  as  originally  contributed  to  the 
formation  of  the  Prayer-book,  by  restoring  to  more 
general  use  those  ancient  formulas  which  are  their 
several  production  or  common  inheritance,  and,  next  to 
the  Holy  Scriptures,  the  closest  visible  bond  of  their 
unity. 

The  Supplementary  Treatise  of  the  Editor  is  designed 
to  give  the  warrant,  history,  and  analysis  of  all  thai 
the  Revised  Prayer-book  contains. 


CONTENTS, 


■*•>- 


CHAPTER  I. 

PAGH, 

The  Origin  of  the  Westminster  Directory  for  Public 
Worship, . 9 

CHAPTER  IL 

The  Presbyterian  Revision  of  the  Book  of  Common 
Prayer, 13 

CHAPTER  III. 

The  General  Assembly's  Revision  of  the  Westmin- 
ster Directory, 22 

CHAPTER  IV. 

Ministerial  Neglects,  and  their  Remedies,  under  the 
Directory, 28 

CHAPTER  V. 

Congregational  Neglects,  and  their  Remedies,  under 
the  Directory, 35 

CHAPTER  VI. 

The  Consistency  of  a  Free  Liturgy  with  the  Direc- 
tory,   41 

(?) 


CONTEND. 


CHAPTER  VII. 


The  Warrant  for  the  Presbyterian  Book  of  Common 
Prayer, *  50 

CHAPTER  VIIL 

The  Historical  Materials  for  the  Presbyterian  Book 
of  Common  Prayer, 62 

CHAPTER  IX. 

The  Historical  and  Critical  Analysis  of  the  Amended 
Presbyterian  Prayer-book, 76 


APPENDIX  I. 

A  Chronological  List  of  the  Principal  Liturgical  and 
Historical  Documents  connected  with  the  compi- 
lation and  revision  of  the  Prayer-book,  and  used 
in  the  preparation  of  this  edition, 137 

APPENDIX  II. 

The  Presbyterian  Exceptions  against  the  Book  of 
Common  Prayer  in  1661,  with  Notes  tracing  their 
previous  and  subsequent  history, 141 

APPENDIX  III. 

A  General  Index  to  the  Historical  Sources  of  the 
Offices  in  the  Presbyterian  Prayer-book, 179 

APPENDIX  IV. 

A  Tabular  View  of  the  Presbyterian  Prayer-book 
as  compared  with  tho  Episcopalian,  Calvinistic, 
Lutheran,  Mediseval,  and  Primitive  Liturgies,       188 


THE 

DIRECTORY  FOR  PUBLIC  WORSHIP 

AND    THE 

BOOK  OF  COMMON  PRAYER. 
CHAPTER  I. 

THE     ORIGIN    OF    THE    WESTMINSTER    DIRECTORY    FOB 
PUBLIC    WORSHIP. 

It  may  somet:w?s  happen  that  Churches  will  have  so 
far  departed,  in  the  progress  of  events,  from  their  own 
early  standards  a»d  usages,  that  the  work  of  restoration 
must  incur  somewhat  of  the  suspicion  belonging  to  that 
of  innovation.  In  pcch  a  case,  we  have  no  alternative 
but  to  calmly  appeal  from  existing  prejudices  to  facts, 
authorities,  and  principles,  and  then  leave  the  truth  to 
vindicate  itself,  in  th<  face  of  any  odium  or  ridicule  that 
may  arise. 

The  writer,  therefore)  in  entering  opo»  the  difficult 
but  vital  question  of  thfs  treatise,  has  buft  to  premise, 
that  the  views  advocated  are  believed  to  b<s  not  only 
scriptural  and  reasonable,  but  in  accordance  with  the 
history  and  the  best  interests  of  the  Church  to  xhich  he 
belongs ;  that  they  are  hfchA  neither  in  a  sectarian  nor 
in  a  latitudinarian  spirit;  (that  they  have  not  been 
hastily  formed,  but  are  the  result  of  some  yoa^s  of 
study  and  experience;  and  tWt  they  are  not  meant  to 
be  here  advanced  without  due  caution  and  deference. 
It  would  be  too  much  to  expeo*  »  ready  assent  to  them 
on  the  part  of  those  who  have  nsl  passed  through  some 

(9) 


10  THE   ORIGIN   OF 

similar  course  of  reflection;  but  it  is  hoped  they  will 
at  least  be  received  in  the  spirit  in  which  they  are 
offered.* 

Our  first  resort  must  be  to  that  portion  of  our  Church 
standards,  known  as  the  "Directory  for  Public  Wor- 
ship." This  is  the  more  necessary,  since  but  few  Pres- 
byterians in  this  country  would  seem  to  be  acquainted 
with  its  origin,  or  rightly  to  appreciate  its  advantages 
as  a  mean  between  the  extremes  of  imposed  liturgies 
and  "irregular,  or  extravagant  effusions"  in  the  service 
of  God;  as  is  abundantly  shown  by  the  general  neglect 
into  which  it  has  fallen. 

In  the  Scotch  editions  of  the  Confession  of  Faith,  the 
formulary  has  this  title — "The  Directory  for  the  Public 
Worship  of  God,  agreed  upon  by  the  Assembly  of  Divinea 
at  Westminster,  with  the  assistance  of  Commissioners 
from  the  Church  of  Scotland,  as  a  part  of  the  Cove- 
nanted uniformity  in  religion  betwixt  the  Churches  of 
Christ  in  the  kingdoms  of  Scotland,  England,  and  Ire- 
land." But,  as  first  adopted,  and  by  law  established, 
it  was  entitled,  "A  Directory  for  the  Public  Worship  of 
God,  throughout  the  three  kingdoms  of  England,  Scot- 
land, and  Ireland;  together  with  an  ordinance  of  Par- 
liament for  the  taking  away  of  the  Book  of  Common 
Prayer,  and  the  Establishing  and  Observing  of  thia 
present  Directory  throughout  the  Kingdom  of  England 
and  Dominion  of  Wales."  These  titles,  viewed  in  con- 
nection with  several  previous  events,  will  afford  a  suffi- 
cient clue  to  its  origin. 

While  the  Church  of  Scotland  differed  from  the 
Church  of  England,  in  having  been  reformed  from 
Popery  by  presbyters  rather  than  by  prelates,  it  agreed 
with  it,  and  with  all  the  Reformed  Churches,  in  adher- 
ing both  to  the  principle  and  to  the  use  of  a  liturgy. 
The  "Book  of  Common  Prayer"  itself  was,  at  one  time, 


*  While  the  Editor  of  the  Presbyterian  Book  of  Common  Prayer 
is  alone  responsible  for  the  manner  in  which  he  has  performed  his 
task,  yet  it  is  proper  to  state,  that  he  has  not  acted  without  con- 
sultation with  prominent  Ministers  of  our  Church,  and  has  had  the 
advantage  of  suggestions  from  the  late  Dr.  William  M.  Englea 
and  Professor  Charles  Hodge,  who  separately  examined  the 
urooi-sbcets  of  the  work,  while  it  was  pacing  through  the  press, 


THE   WESTMINSTER   ^"RECTORY.  11 

in  use  in  many  Presbyterian  parishes;*  and  the  "Book 
of  Common  Order,"  at  length  adopted  by  the  General 
Assembly,  had  some  things  in  common  with  the  Prayer 
Book,  as  will  appear  on  comparing  them.  And  even 
the  first  proposals  to  introduce  the  English  liturgy  into 
Scotland,  were  so  favorably  entertained  by  the  General 
Assembly,  that  under  its  sanction  a  Prayer  Book,  sub- 
stantially agreeing  with  that  of  the  Church  of  England, 
was  prepared,  though  never  actually  used.f 

What  might  have  been  the  result,  had  these  measures 
been  pursued  with  moderation  and  caution  by  the  suc- 
ceeding king,  it  were  now  simply  curious  to  inquire. 
But  the  rise  of  the  High  Church  party  in  England, 
under  the  lead  of  Archbishop  Laud,  the  revival  of 
many  papistical  ceremonies  in  the  Church  service,  and 
the  wild  attempt  of  King  Charles  1.  to  impose  them  by 
force  of  arms  upon  the  peo_ple  of  Scotland,  soon  dashed 
all  hopes  of  uniformity  or  conformity  in  worship  between 
the  two  kingdoms,  on  the  basis  of  any  existing  liturgy. 
It  was  enough  to  rouse  the  Scots  to  a  frenzy,  that  the 
book  sent  to  them  was  a  foreign  production,  and  had 
not  been  regularly  passed  upon  by  their  own  Church 
courts,  even  if  on  examination  it  had  been  found  free 
from  errors  and  superstitions.  The  first  attempt  to  use 
it  in  the  cathedral  at  Edinburgh,  was  frustrated  by  a 
popular  outbreak.  "The  Service-book,  the  bishops 
themselves,  and  every  rag  and  remnant  of  Episcopacy, 
were  blown  away  out  of  Scotland,  to  the  four  winds  of 
heaven,  by  the  first  breath  of  that  tempest."  And  at 
length  all  ranks  and  orders,  throughout  England  as  well 
as  Scotland,  with  a  contagious  enthusiasm,  banded 
themselves  together  to  resist  the  invasion,  and  defend 
the  Reformed  religion  against  the  fresh  inroad  of  the 
old  hierarchy.  To  make  this  compact  more  binding 
and  impressive,  it  was  preceded  by  a  public  fast,  and 
attended  with  the  religious  solemnity  of  an  oath ;   the 

*  Collier's  Ecclesiastical  History,  vi.  5S0,  vii.  388.  Peterkin'a 
Records  of  the  Kirk  of  Scotland,  p.  iy.  Heylin's  History  of  the 
Reformation,  Vol.  II.  p.  322.  note. 

f  Collier,  vii.  3SS;  Cook's  History  of  the  Church  of  Scotland, 
Vol.  II.  p.  336;  Calderwood's  True  History  of  the  Church  of  Scot> 
land,  pp.  5,  663,  715—17;  Hall's  Reliquiae  Liturgicae,  Vol.  I.  p.  19. 


12  THE   ORIGIN   OF  THE   DIRECTORY. 

whole  assembly — parliament,  divines,  and  people- 
rising  at  the  close  of  the  service,  and,  with  uplifted 
hands,  uniting  in  a  "Solemn  ueague  and  Covenant,"* 
of  which  the  following  was  the  first  article : 

"We  noblemen,  barons,  knights,  gentlemen,  citizens,  burgesses, 
ministers  of  the  gospel,  and  commons  of  all  sorts,  in  the  kingdoms 
of  Scotland,  England,  and  Ireland,  by  the  providence  of  God.  living 
under  one  king,  and  being  of  one  reformed  religion,  having  before 
our  eyes  the  glory  of  God,  and  the  advancement  of  the  kingdom  of 
our  Lord  and  Saviour  Jesus  Christ,  the  honor  and  Iiappines  of  the 
king's  majesty  and  his  posterity,  and  the  true  public  liberty,  and 
peape  of  the  kingdoms,  wherein  every  one's  private  condition  is 
haclwded;  and  calling  to  mind  the  treacherous  and  bloody  plots, 
conspiracies,  attempts  and  practices  of  the  enemies  of  God  against 
the  true  religion  and  professors  thereof  in  all  places,  especially  in 
these  three  kingdoms,  ever  since  the  reformation  of  religion ;  and 
how  much  their  rage,  power,  and  presumption  are  of  late,  and  at 
this  time,  increased  and  exercised,  whereof  the  deplorable  state  of 
the  Church  and  kingdom  of  Ireland,  the  distressed  estate  of  the 
Church  and  kingdom  of  England,  and  the  dangerous  estate  of  the 
Church  and  kingdom  of  Scotland,  are  present  and  public  testimo- 
nies. We  have  now  at  last  (after  other  means  of  supplication, 
remonstrance,  protestation,  and  sufferings,)  for  the  preservation  of 
ourselves  and  our  religion  from  utter  ruin  and  destruction,  accord- 
ing to  the  commendable  practice  of  these  kingdoms  in  former  times, 
and  the  example  of  God's  people  in  other  nations;  after  mature 
deliberation,  resolved  and  determined  to  enter  into  a  mutual  and 
solemn  league  and  covenant,  wherein  we  all  subscribe,  and  each 
one  of  us  for  himself,  with  our  hands  lifted  up  to  the  Most  High 
God,  do  swear, 

"  I.  That  we  shall  sincerely,  really,  and  constantly,  through  the 
grace  of  God,  endeavor,  in  our  several  places  and  callings,  the  pre- 
servation of  the  reformed  religion  in  the  Church  of  Scotland,  in 
doctrine,  worship,  discipline,  and  government,  against  our  common 
enemies;  the  reformation  of  religion  in  the  kingdoms  of  England 
and  Ireland,  in  doctrine,   worship,   discipline,    and    government, 

*  "The  Solemn  League  and  Covenant,  for  Reformation  and 
Defence  of  Religion,  the  honor  and  happiness  of  the  King,  and  the 
peace  and  safety  of  the  three  kingdoms  of  Scotland,  Englaivl,  and 
Ireland,  agreed  upon  by  Commissioners  from  the  Parliament  and 
Assembly  of  Divines  in  England,  with  Commissioners  of  the  Con- 
vention of  Estates  and  General  Assembly  in  Scotland;  approved  by 
the  General  Assembly  of  the  Church  of  Scotland,  and  by  both 
Houses  of  Parliament  and  Assembly  of  Divines  in  England,  and 
taken  and  subscribed  by  them,  Anno  1643;  and  thereafter  by  the 
6aid  authority,  taken  and  subscribed  by  all  ranks  in  Scotland  and 
England  the  same  year;  and  ratified  by  act  of  Parliament  of  Scot' 
land,  Anno  1644.  And  again  renewed  in  Scotland,  with  an  acknow- 
ledgment of  sins,  and  engagement  to  duties,  by  all  rauks.  Anno 
1648,  and  by  the  Parliament  lti49;  and  taken  and  subscribed  by 
King  Charles  21.,  at  Spey,  June  23,  1650;  and  at  Scoon,  January  1, 
J651."— Confession  oflUith  of  Vie  Church  of  Scotland. 


REVISION  OF  BOOK  OF  COMMON  PRAYER.      53 

according-  to  the  word  of  God,  and  the  example  of  the  best  Reformed 
Churches;  and  shall  endeavor  to  bring  the  churches  of  God  in  'he 
three  kingdoms  to  the  nearest  conjunction  and  uniformity  in  reli- 
gion, Confession  of  Faith,  Form  of  Church  Government,  Directorj 
for  Worship,  and  Catechising;  that  we,  and  our  people  after  us, 
may,  as  brethren,  live  in  faith  and  love." 

It  was  thus  that  the  Scotch  Covenanters,  being  now 
in  league  with  the  English  Puritans,  defeated  the  Pre- 
latical  party  in  the  field,  and  obtained  in  Parliament 
the  convocation  at  Westminster,  of  that  famous  assem- 
bly of  divines  to  which  we  owe  our  Directory. 

Of  this  Magna  Charta  of  a  pure  and  free  worship,  it 
is  enough  to  say,  that  it  has  received  praise  from  intel- 
ligent adversaries,  no  less  than  friends,  as  a  solemn, 
temperate,  and  most  instructive  document;  and  that, 
after  the  lapse  of  two  centuries,  it  remains  among  the 
authorized  formularies  of  the  Church  of  .Scotland,  and 
of  the  kindred  Presbyterian  Churches  of  this  country. 
To  be  rightly  judged,  however,  either  as  to  matter  or 
style,  it  should  only  be  viewed  in  its  full  form,  a*  first 
set  forth  by  the  Westminster 'divines,  and  in  the  light 
of  the  political  and  religious  events  from  which  it 
sprang. 


CHAPTER  II. 

THE  PRESBYTERIAN  REVISION  OF  THE  BOOK  OF  COMMON 
PRAYER  AT  THE  SAVOY  CONFERENCE. 

The  reign  of  the  Directory  in  the  Church  of  England 
was  short.  The  wave  which  had  brought  the  Presbyte- 
rians into  power  soon  overwhelmed  them,  and  their 
religious  reformation  was  hurried  beyond  their  control 
into  a  political  revolution.  Having  thrust  down  the 
Episcopalians,  they  were  now,  in  their  turn,  thrust 
down  by  the  Independents,  or  Congr  jgationalists,  and 
both  Directory  and  Prayer-book  sank  from  view  in  the 
confusions  which  followed. 

Out  of  this  anarchy,   the  Presbyterian  clergy  rose 
foremost  in  restoring  order  and  peace,  both  to  Church 


14  PRESBYTERIAN   REVISION    OP   THE 

and  State.  In  London,  they  issued  a  public  protest 
against  the  murder  of  the  king,  and  rebuked  the  ex« 
cesses  of  the  rebel  army;*  and  in  Scotland,  they  recalled 
his  successor  from  exile,  crowned  him,  and  rallied  to  his 
standard,  in  opposition  to  Cromwell.  And  now  the 
strange  sight  was  presented,  of  Covenanter  in  arms 
against  Puritan,  both  fighting  and  praying  in  the  face 
of  their  own  mutual  and  solemn  league  and  covenant. 

After  a  dreary  period  of  defeat  and  disorder,  the 
result  was  the  reestablishment  of  the  throne  and  Consti- 
tution. But  it  by  no  means  followed,  that  because  the 
Presbyterians  had  thus  been  instrumental  in  restoring 
the  monarchy,  they  also  intended  the  restoration  of  that 
hierarchy  which,  from  the  first,  had  been  the  only 
object  of  their  hostility. f  Nor  did  it  seem  unreasonable 
that  the  Church  of  England,  in  accordance  with  the 
national  sentiment,  might  continue  substantially  Pres- 
byterian, both  in  polity  and  liturgy.  J     The  parliament 

*  "A  Serious  and  Faithful  Representation  of  the  Judgments  of  the 
Ministers  of  the  Gospel  within  the  province  of  London."  See  Collier. 
Eccl.  Hist.  ix.  p.  357. 

f  "  A  Defence  of  our  Proposals  to  his  Majesty  for  Agreement  in 
Matters  of  Religion."  "The  Petition  of  the  Ministers  to  the  King 
upon  the  First  Draft  of  his  Declaration."  "  Alterations  in  the  Decia~ 
ration  proposed  by  the  Ministers."  See  Documents  relating  to  the 
Settlement  of  Church  of  England  in  1662,  pp.  39.  79,  98.  Published 
by  the  United  Saint  Bartholomew  Committee.    London,  1862. 

%  "The  Presbyterians,"  says  Collier,  an  Episcopalian  historian 
"had  several  circumstances  of  advantage  to  support  their  hopes. 
Possession  of  the  chair,  the  inclinations  of  no  small  numbers  of  the 
people,  the  countenance  of  great  men,  and  the  king's  Declaration  at 
Breda,  gave  this  party  no  uncomfortable  prospect." 

"  The  Presbyterians,"  says  Bishop  Burnet,  "  were  possessed  of  most 
of  the  great  benefices  in  the  church,  chiefly  in  the  city  of  London, 

and  in  the  two  universities There  were  a  great  many  of  them 

in  very  eminent  posts,  who  were  legally  possessed  of  them,  and  who 
had  gone  into  the  design  of  the  Restoration  in  so  signal  a  manner, 
and  with  such  success,  that  they  had  great  merit,"  &c.  Burnet's 
History  of  his  Own  Times,  p.  89. 

"They  represented,"  says  Bancroft,  "a  powerful  portion  of  the 
aristocracy  of  England;  they  had,  besides  the  majority  in  the  Com- 
mons, the  exclusive  possession  of  the  House  of  Lords;  they  held 
command  of  the  army,  they  had  numerous  and  activt  adherents 
among  the  clergy;  the  English  people  favored  them.  Scotland, 
which  had  been  so  efficient  in  all  that  had  thus  far  been  done,  was 
entirely  devoted  to  their  interests,  and  they  hoped  for  a  compromise 
with  their  sovereign." 

"The  Presbyterian p,"  says  Neal,  who  was  for  from  beiug  thoit 


BOOK   OP   COMMON    PRAYER.  15 

and  the  aristocracy  were  then  inclined  to  presbytery,  as 
a  safe  mean  between  prelacy  and  independency.  Lead- 
ing prelates  themselves  had  already  favored  a  ''reduc- 
tion of  episcopacy,"  to  be  attained  by  making  the 
diocesan  bishop  a  sort  of  permanent  moderator  of  pres- 
bytery or  synod;*  and  as  the  Directory  had  many  of 
the  rubrical  elements  of  the  Prayer-book,  it  was  not 
impossible  to  combine  the  freedom  and  spirituality  of 
the  former,  with  the  order  and  decorum  of  the  latter, 
and  thus,  while  securing  their  respective  advantages, 
also  escape  their  respective  perils. 

Accordingly,  in  the  deputation  which  recalled  Charles 
the  Second  to  the  throne,  were  such  leading  Presbyte- 
rian divines  as  Drs.  Reynolds,  Bates,  Calamy,  Baxter, 
&c,  who  presented  an  address  J  to  the  king,  in  which 
they  said: 

"We  are  satisfied  in  our  judgments  concerning  the  lawfulness  of 
a  Liturgy,  or  Form  of  Public  Worship,  provided  that  it  be  for  the 
matter  agreeable  unto  the  Word  of  God,  and  fitly  suited  to  the 
nature  of  the  several  ordinances  and  necessities  of  the  Church; 
neither  too  tedious  in  the  whole,  nor  composed  of  loo  short  prayers, 
unmeet  repetitions  or  responsals;  nor  to  be  dissonant  from  the  Lit- 
urgies of  other  Reformed  Churches;  nor  too  rigorously  imposed ;  nor 
the  minister  so  confined  thereunto,  but  that  he  may  also  mr.ke  use 
of  those  gifts  for  prayer  and  exhortation,  which  Christ  hath  given 
him  for  the  service  and  edification  of  the  Church." 

"  And  inasmuch  as  the  Book  of  Common  Prayer  hath  in  it  many 
things  that  are  justly  offensive,  and  need  amendment,  hath  been 
long  discontinued,  and  very  many,  both  ministers  and  people,  per- 
eons  of  pious,  loyal,  and  peaceable  minds,  are  therein  greatly  dis- 
satisfied;  whereupon,  if  it  be  atrain  imposed,  will  inevitably  follow 
Bad  divisions,  and  widening  of  the  breaches  which  jour  Majesty  is 
now  endeavoring  to  heal :  wc  do  most  humbly  offer  to  your  Majesty's 
wisdom,  that  for  preventing  so  great  evil,  and  for  settling  the  Church 
in  unity  and  peace,  some  learned,  godly,  and  moderate  divines,  of 


friend,  "were  in  possession  of  the  whole  power  of  England;  the 
council  of  State,  the  chief  officers  of  the  army  and  navy,  and  the 
governors  of  the  chief  forts  and  garrisons,  were  theirs;  their  clergy 
were  in  possession  of  both  universities,  and  of  the  best  liviDgs  of 
the  kinsdom."  See  Hodge's  History  of  the  Presbyterian  Church, 
F.  25-27. 

*  "The  Reduetiou  of  Episcopacy  unto  the  form  of  Synodical 
Government."  See  Document  V.,  and  Bayne's  Historical  Introduce 
tion  to  the  Documents,  p.  106.  Also  Calamy's  Life  of  Baxter,  chap! 
Tiii ;  and  Knox's  Book  of  Common  Order 

X  "The  First  Address  and  Proposals  of  the  Ministers."  See  Docu- 
ments relating  to  the  settlement  of  the  'Jhurch  of  Englaud  by  th« 
Act  of  Uniformity,  in  1662,  p.  12. 


16  PRESBYTERIAN    REVISION   OF   THE 

both  persuasions,  indifferently  chosen,  may  be  employed  to  compila 
such  a  form  as  is  before  described,  as  much  as  may  be  in  Scripture 
words:  or  at  least  to  revise  and  effectually  reform  the  old,  together 
•with  an  addition  or  insertion  of  some  other  varying  forms  in  Scrip- 
ture phrase,  to  be  used  at  the  minister's  choice;  of  which  variety 
and  liberty  there  be  instances  in  the  Book  of  Common  Prayer." 

And  the  result  of  this  application  was  "his  Majesty's 
Declaration  to  all  his  loving  subjects  concerning  Eccle- 
siastical Affairs,"*  wherein,  among  other  pledges  given 
for  a  proper  fusion  of  episcopacy  with  presbytery  in  the 
Church,  was  this  one  concerning  the  proposed  revision 
of  the  Prayer-book: 

"Since  we  find  some  exceptions  made  against  several  things 
therein,  we  will  appoint  an  equal  number  of  learned  divines,  of  both 
persuasions,  to  review  the  same,  and  to  make  such  alterations  as 
shall  be  thought  most  necessary,  and  some  additional  forms,  (in  the 
Scripture  phrase  as  near  &s  may  be,)  uited  unto  the  several  parts 
of  worship,  and  that  it  be  le.  o  the  minister's  choice  to  use  one  or 
other  at  his  discretion." 

For  tht,  assurances  given  in  this  Royal  Declaration, 
the  Presbyterian  clergy  of  London  presented  an  "Hum- 
ble and  Gratefu1  Acknowledgement"!  to  the  King,  who, 
at  the  same  time,  appointed  several  of  them  his  chap- 
lains, while  to  others  were  offered  high  preferments, 
none  of  which,  however,  were  accepted  but  the  bishop- 
ric of  Norwich,  by  Dr.  Reynolds,  and  that  only  on  the 
conditions  of  the  Declaration.  J     And  at  length,  in  due 

*  See  Documents,  &c,  p.  63;  CardwelPs  History  of  Conferences  on 
Prayer-book,  p.  256. 

f  See  Documents,  &c,  p.  101,  and  Reliquiae  Baxterianae,  by  Sylves- 
ter, p  284. 

}  Cal amy's  Life  of  Baxter,  p.  155;  Hume's  History  of  England, 
p.  478,  Harper's  edition;  Proctor's  History  of  Prayer-book,  p.  114; 
Non-Conformists'  Memorial,  vol.  i.  p.  24;  Neal's  History  of  the  Puri- 
tans, vol.  ii.  216.  Bishop  Reynolds  had  been  a  prominent  member 
of  the  Westminster  Assembly,  and  was  not  only  appointed,  hut 
acted  on  the  side  of  the  Presbyterian  divines  in  the  Savoy  Confer- 
ence. Baxter  says  that  he  "persuaded  him  to  acccept  the  bishopric." 
Reid  attributes  his  continuance  in  it  to  "a  covetous  and  politic  con- 
sort." Calamy  says  that  "  be  carried  the  wounds  of  the  Church  with 
him  to  his  grave;"  and  Neal  that  he  was  "a  frequent  preacher,  a 
constant  resident  in  his  diocese,  and  a  good  old  Puritan,  who  never 
con  corned  himself  with  the  politics  of  the  court."  He  is  termed,  by 
different  writers,  -'the  pride  and  glory  of  the  Presbyterians  in  the 
city  of  London,"  "one  of  the  most  eloquent  preachers  of  his  ;>eo.''  a 
M  thorough  Calviuist,"  and  a  "  strenuous  opposor  of  the  jus  divinum 
of  episcopacy." 


BOOK   OF   COMMON   PRAYER.  17 

form,  a  commission  was  issued  for  the  promised  revision 
to  twelve  Episcopalian  divines,  with  nine  coadjutors, 
and  likewise  to  as  many,  the  following  named,  Presbyte- 
rian divines,  then  incumbents  of  various  livings: 

Presbyterian  Commissioners  at  the  Savoy  Conference,  a.  d.  166L 

Principals. 

Anthony  Tuckney,  D.  D., 

Regius  Prof,  of  Div.,  Cambridge. 
John  Conant,  D.  D.. 

Regius  Prof,  of  Div.,  Oxford. 
William  Spurstow,  D.  D., 

Mast.  Katharine  Hall,  Cambridge. 
John  Wallis,  D.  D., 

Sav.  Prof,  of  Geometry,  Oxford. 
Thomas  MantTin,  D.  D.. 

St.  Paul!s,  London. 
Edmund  Calamy,  D.  D., 

Perp.  Cur.  of  Aldermanbury. 
Rev.  Richard  Baxter. 

Minister  at  Kidderminster. 
Rev.  Arthur  Jackson, 

St.  Faith's,  Lordon. 
Rev.  Thomas  Case, 

St.  Mary  Magdalen,  London. 
Rev.  Samuel  Clarke. 

Perp   Cur.  Ben  net  Fink,  London 
Rev.  Matthew  Newcomen, 

Vicar  of  Dedham. 
Edward  Reynolds,  D  D., 

Bishop  of  Norwich. 

Coadjutors. 

Thomas  Horton,  D.  D., 

Prof,  of  Div.,  Gresh.  Col.,  Cambridge 
Thomas  Jacomb,  I).  D., 

St.  Martin's,  London. 
William  Bates,  D.D., 

St.  Dunstan's,  London. 
William  Cooper,  D.  D., 

St.  Olave,  London. 
Rev.  John  Rawlinson, 

Vicar  of  Lambeth. 
John  Lightfoot,  D.  D., 

Vice  Chancellor  of  Cambridge. 
John  Collins,  D.  D., 

St.  Stephens,  Norwich. 
Benjamin  Woodbrtdge,  D.  D., 

Vicar  of  Newbury. 
Roger  Drake;  D.  I)., 

St.  Peter's,  London. 


18  PRESBYTERIAN   REVISION   OF  THE 

The  terms  of  the  Commission  ran  thus : 

"  Charles  the  Second,  by  the  grace  of  God,  King  of  England,  Sco* 
land,  France,  and  Ireland,  defender  of  the  faith,  &c.  To  our  trusty 
and  well-beloved  the  most  reverend  father  in  God  Accepted  arch- 
bishop of  York,  the  right  reverend  fathers  iD  God  Gilbert  bishop  of 
London,  John  bishop  of  Durham,  John  bishop  of  Rochester,  Henry 
bishop  of  Chichester,  Humphrey  bishop  of  Sarum,  George  bishop 
Of  Worcester,  Robert  bishop  of  Lincoln,  Benjamin  bishop  of  Peter- 
borough, Bryan  bishop  of  Chester,  Richard  bishop  of  Carlisle,  John 
bishop  of  Exeter,  Edward  bishop  of  Norwich ;  and  to  our  trusty  and 
well-beloved  the  reverend  Anthony  Tuckney  Dr.  in  divinity,  John 
Conant  Dr  in  divinity,  William  Spurstow  Dr.  in  divinity,  John 
Wallis  Dr.  in  divinity,  Thomas  Manton  Dr.  in  divinity,  Edmund 
Calamy  batchelor  in  divinity,  Richard  Baxter  clerk,  Arthur  Jackson 
clerk,  Thomas  Case,  Samuel  Clark,  Matthew  Newcomen  clerks:  and 
to  our  trusty  and  well-beloved  Dr.  Earles  dean  of  Westminster,  Peter 
Heylen  Dr.  in  divinity,  John  Hacket  Dr.  in  divinity,  John  Barwick 
Dr.  in  divinity,  Peter  Gunning  Dr.  in  divinity,  John  Pearson  Dr  in 
divinity,  Thomas  Pierce  Dr.  in  divinity,  Anthony  Sparrow  Dr.  in 
divinity,  Herbert  Thorndike  batchelor  in  divinity.  Thomas  Horton 
Dr.  in  divinity,  Thomas  Jacomb  Dr.  in  divinity.  William  Bates,  John 
Rawlinson  clerks,  William  Cooper  clerk,  Dr.  John  Lightfoot,  Dr.  John 
Collinges,  Dr.  Benjamin  Woodbridge,  and  William  Drake  clerk, 
greeting.  Whereas  by  our  Declaration  <  f  the  five  and  twentieth  of 
October  last  concerning  ecclesiastical  affairs,  we  did  amongst  other 
things  express  our  esteem  of  the  liturgy  of  the  Church  of  England, 
contained  in  the  Book  of  Common  Prayer;  and  yet  since  we  find 
some  exceptions  made  against  several  things  therein,  we  did  by  our 
said  Declaration  declare  we  would  appoint  an  equal  number  of 
learned  divines  of  both  persuasions,  to  review  the  same,  and  to  make 
such  alterations  therein  as  should  be  thought  most  necessary,  and 
some  additional  forms  in  the  Scripture  phrase,  as  near  as  micht  be, 
suited  unto  the  nature  of  the  several  parts  of  pub'ic  worship:  we 
therefore  in  accomplishment  of  our  said  will  and  intent,  and  of  our 
continued  and  constant  care  and  study  for  the  p»ace  and  unity  of 
the  Churches  within  our  dominions,  and  for  the  removal  of  all 
exceptions  and  differences,  and  the  occasions  of  such  differences  and 
exceptions  from  amongst  our  good  subjects,  for  or  concerning  the 
said  Book  of  Common  Prayer,  or  any  thing  therein  contained,  do  by 
these  our  letters  patent  require,  authorize,  constitute  aud  appoint 
you  the  said  archbishop,  bishops,  doctors,  and  person*-,  to  advise 
upon  and  review  the  said  Book  of  Common  Prayer,  comparing  the 
same  with  the  most  ancient  liturgies  which  have  been  used  in  the 
church,  in  the  primitive  and  purest  times:  and  to  th>it  end  to 
amenable  and  meet  together  from  time  to  time,  and  at  such  times 
within  the  space  of  four  calendar  months  now  next  ensuing,  in  the 
masier's  lodging  iu  the  Savoy  in  the  Strand,  in  the  county  of  Mid- 
ilesex,  or  in  such  other  place,  or  places  as  to  you  shall  b^  thought 
5t  and  convenient,  to  take  into  your  serious  and  grave  considera- 
tion, the  several  directions  and  rules,  forms  of  \v aver,  and  things  in 
the  said  Book  of  Common  Prayer  contained,  ami  to  advise,  a 
suit  upon  and  about  the  same,  and  »he  several  execptionf  and 
objections  which  shall  n«w  be  raised'  against  the  >ame.  And  if  ooca- 
aioQ  be,  to  make  such  reasonable  and  necessary  alterations,  correo 


BOOK   OF   COMMON   PRAYER.  19 

tton«  and  amendments  therein,  as  by  and  between  you  the  said 
archbishop,  bishops,  doctors,  and  persons  hereby  required  to  meet 
and  advize,  as  aforesaid,  shall  be  agreed  upon  to  be  needful  or  expe« 
diriit  for  the  giving  satisfaction  to  tender  consciences,  and  the 
restoring  and  continuance  of  peace  and  unity,  in  the  churches  under 
our  protection  and  government;  but  avoiding  as  much  as  may  be, 
all  unnecessary  alterations  of  the  forms  and  liturgy  wherewith  the 
people  are  already  acquainted,  and  have  so  long  received  in  the 
Church  of  England."* 

It  will  be  found,  on  comparing  this  document  with 
the  King's  Declaration,  that  meanwhile  the  parties  had 
materially  changed  ground.  So  that  no  sooner  were 
they  confronted,  than  it  was  made  plain  they  were  to 
enter  upon  "a  campaign  rather  than  a  conference." 
The  Episcopalians  stiffly  assumed  the  defensive,  insisted 
upon  the  formality  of  a  written  debate,f  and  demanded 
a  list  of  objections;  and  the  Presbyterians  finding,  after 
a  lengthy  correspondence,  ending  in  a  mere  logical 
wrangle,  that  no  terms  could  be  made  with  them,  with- 
drew at  last,  in  hope  of  holding  the  King  to  his 
pledges,  J  and  obtaining  redress  in  Parliament.  A 
renewed  appeal,  drawn  up  by  Baxter,  concluded  in 
these  words: 

u  Finally,  as  your  Majesty,  under  God,  is  the  protection  whereto 
your  people  fly,  and  as  the  same  necessities  still  remain  which  drew 
forth  your  gracious  Declaration,  we  most  humbly  and  earnestly 
beseech  your  Majesty  that  the  benefits  of  the  said  Declaration  may 
be  continued  to  your  people  ;  and,  in  particular,  that  none  be  pun- 
ished or  troubled  for  not  using  the  Common  Prayer,  until  it  be  effect- 
ually reformed,  and  the  additions  made  that  are  therein  expressed. 
We  crave  your  Majesty's  pardon  for  the  tediousness  of  this  address, 
and  shall  wait  in  hope  that  so  great  a  calamity  to  your  people,  as 
would  follow  the  loss  of  so  many  able,  faithful  ministers,  as  rigorous 
impositions  would  cast  out,  shall  never  be  recorded  in  the  history  of 
your  reign;  but  that  these  impediments  of  concord  being  forborne, 
your  kingdoms  may  flourish  in  piety  and  peace."§ 

But  in  this  hope  they  were  doomed  to  be  disappointed. 


*"The  King's  Warrant  for  the  Conference  at  the  Savoy."  See 
Document  XIV. 

-)■  This  manoeuvre,  though  it  had  the  effect,  at  the  time,  of  placing 
the  Presbyterian  commissioners  in  a  false  position,  has,  however, 
secured  to  us,  as  we  shall  see,  the  full  records  of  the  Conference. 

%  See  ';  Efforts  of  Presbyterian  Ministers  to  have  the  King's  Decla- 
ration  of  October  1660,  enacted."     Document  XXV. 

g  "The  due  Account  and  humble  Petition  of  us  Ministers  of  the 
Gospel,  lately  commissioned  for  the  Review  and  Alteration  of  the 
Liturgy."    Document  XX  HI. 


10  PRESBYTERIAN   REVISION   OF  THE 

The  vaunted  "word  of  a  king"  proved  but  a  broken 
reed;  and  with  the  duplicity*  of  Charles,  and  the  ser- 
vility of  Parliament,  were  thrown  against  them  all  the 
libellousf  influences  in  which  that  corrupt  age  abounded. 
The  Prayer-book,  with  its  exceptionable  features  un- 
changed, was  presented  to  the  House  of  Commons;  and 
at  length,  by  the  close  vote  of  186  to  180,  the  House  of 
Lords  reluctantly  assenting,  J  was  passed  that  famous 
"Act  of  Uniformity,"  under  the  operation  of  which,  on 
St.  Bartholomew's  Day,  (now  doubly  memorable  in  our 
annals,)  two  thousand  Presbyterian  clergy,  then  unsur- 
passed in  learning,  loyalty,  or  piety,  and  comprising 
names  whose  praise  is  still  in  all  the  churches,  chose 
rather  to  quit  their  livings,  in  the  face  of  beggary  and 
disgrace,  thaD  continue  in  an  establishment  unto  which 
they  could  not  conscientiously  conform. \     And,  at  the 

*  "I  must  tell  you,"  said  the  king,  in  one  of  his  speeches  to  the 
Commons,  "I  have  the  worst  luck  in  the  world,  if,  after  all  the 
reproaches  of  being  a  papist,  whilst  I  was  abroad,  I  am  suspected  of 
being  a  Presbyterian,  now  I  am  come  home."  Journals  of  Parlia- 
ment relating  to  the  Act  of  Uniformity.  Document  XXVI.  See  also 
Bishop  Burnet's  History  of  his  Own  Time,  pp.  92, 179. 

f  Burnet,  p.  184,  and  Neal,  vol  ii.  p.  217. 

1  Knight's  History  of  England,  Book  VIII.,  p.  801. 

\  "St.  Bartholomew's  day  being  come,  on  which  the  Act  of  Uni- 
formity was  to  take  place,  two  thousand  Presbyterian  ministers 
chose  rather  to  quit  their  livings  than  to  subscribe  to  the  conditions 
of  this  Act.  It  was  expected  that  a  division  would  have  happened 
amongst  them,  and  that  a  great  number  of  them  would  have  chose 
rather  to  conform  to  the  Church  of  England  than  to  see  themselves 
reduced  to  beggary.  It  was  not,  therefore,  without  extreme  surprise 
that  they  were  all  seen  to  stand  out, — not  so  much  as  one  suffering 
himself  to  be  tempted.  As  this  is  a  considerable  event  of  this  reign, 
it  will  not  be  improper  to  inquire  into  the  causes  of  this  rigor  against 
the  Presbyterians."  Rapin's  History  of  England,  as  quoted  in  Col- 
lier, ix.  453. 

"  On  one  and  the  same  day,  England  saw  the  becoming  spectacle 
i)f  two  thousand  ministers  of  Jesus  Christ  embracing  penury  rather 
than  stoop  to  dishonest  compliance.  From  college  halls  and  cathe- 
dral closes,  from  stately  and  from  humble  parsonages,  endeared  by 
the  familiarity  of  happy  and  useful  years;  holy  men  led  out  their 
delicately  nurtured  families,  not  knowing  whither  they  should  go." 
Palfry's  History  of  New  England,  vol.  ii.  p.  lot). 

"It  is  not  this  or  that  thing  that  puts  us  upou  this  dissent,"  said 
Jacomb,  of  St.  Martin's,  Ludgate,  "  but  it  is  conscience  towards  God 
and  fear  of  offending  Him.  I  censure  none  that  differ  from  me,  as 
though  they  displease  God;  but  yet,  as  to  myself,  should  I  do  thus 
and  thus,  I  should  certainly  violate  the  peace  of  my  own  conscience, 
and  offend  God,  which  I  must  not  do.    Shall  we  not  follow  those 


BOOK   OF   COMMON   PRAYER.  21 

tame  time,  by  one  of  those  astounding  revolutions  with 
which  history  sometimes  sets  all  philosophy  at  defiance, 
Episcopacy  was  established  in  Scotland  on  the  ruins  of 
the  Covenant  and  Directory. 

And  thus  it  seemed  that  every  vestige  of  Protestant 
liberty  had  been  swept  out  of  the  three  kingdoms.  The 
event  proved,  however,  that  it  was  but  a  brief  recoil,  as 
if  to  collect  strength  for  a  last  triumphant  effort.  In 
the  year  1690,  in  the  reign  of  the  Calvinistic  King 
William,  Presbytery  again  rose  from  under  the  heel  of 
Prelacy,  and  achieved,  in  the  Church  of  Scotland,  such 
a  legal  establishment  as  had  before  extinguished  it  in 
the  Church  of  England.  The  Directory  and  the  Prayer- 
book  were  driven  farther  apart  than  ever,  and  the  two 
extremities  of  the  island  settled  down  into  those  ex- 
tremes of  Protestant  churchmanship  in  which  they  have 
continued  until  the  present  day.* 

who,  through  faith  and  patience,  inherit  the  promises?  Shall  we 
leave  the  snow  of  Lebanon  for  Kedar  and  Meschech?  No!  let  ua 
commit  ourselves  to  the  care  of  our  Heavenly  Father.  Arise!  let  us 
go  hence!"     Quoted  in  New  Englander,  Jan.  1863. 

*  It  will  be  seen  that,  in  this  chapter,  we  have  given  only  so  much 
of  the  history  of  the  times  as  directly  bears  upon  the  present  inves- 
tigation. It  was  confessedly  an  age  of  intolerance  when  both  parties 
by  turns  became  persecutors  and  victims;  and  we  have  not  thought 
it  necessary  to  enter  into  controversies  so  remote  from  our  time  and 
country ;  if  indeed  we  are  not  spared  the  necessity  of  vindicating 
that  comparatively  lenient  Presbyterian  rule  of  which  Jeremy  Tay- 
lor (while  allowed  to  pursue  the  vocation  of  a  teacher  in  Wales) 
could  speak  as  "the  gentleness  and  mercy  of  a  noble  enemy."  Our 
aim  has  not  been  to  paint  either  party  as  tyrants  or  saints;  but 
simply  to  bring  to  view  the  unquestionable  fact  that  the  framers  of 
our  Church  standards  were  not  only,  at  the  time,  as  a  body,  the 
lawful  inheritors  of  the  Prayer  book,  but  also  that  they  afterwards, 
by  their  own  action,  became  its  lawful  revisers,  with  a  view  to  its 
resumption.  The  case  was  different  with  the  Independent  or  Con- 
gregational ministers,  who,  from  disloyalty,  as  well  as  doctrinal 
repugnance,  forfeited  their  livings;  but  the  incumbency  of  the  Pres- 
byterian clergy,  together  with  that  of  the  ejected  Episcopalians,  was 
placed  beyond  question  by  the  Act  12,  Car.  ii.  cap.  17,  entitled  "An 
Act  for  confirming  and  restoring  of  ministers;"  and  when  it  is 
remembered  that  the  whole  number  of  claimants  for  restoration  was 
not  above  two  or  three  hundred,  we  shall  know  how  to  estimate  the 
wild  assertion  sometimes  made,  that  seven  thousand  or  eight  thou- 
sand Episcopalian  martyrs  are  to  be  weighed  against  the  two  thou« 
sand  Presbyterians.  See  Calamy's  Account  and  Remarks  on  Dr. 
Walkers  Account,  vols.  i.  and  ii.  Consult  also  Burnet  and  Neal, 
and  the  civil  historians,  Hume,  Hallam,  Macaulay,  Knight,  and 
May. 


22         GENERAL  ASSEMBLY'S  REVISION  OF 


CHAPTEK  III. 

THE     GENERAL    ASSEMBLY'S     REVISION     OF    THE    WEST- 
MINSTER  DIRECTORY   FOR   PUBLIC   WORSHIP. 

Our  historical  sketch  (in  which  we  have  aimed  at  truth 
and  fairness)  has  brought  to  view  these  facts:  1st.  That 
liturgies,  or  prescribed  forms  of  public  worship,  were  in 
use  in  the  early  Church  of  Scotland,  as  in  all  the  Re- 
formed Churches;  2d.  That  the  Directory  was,  in  its 
origin,  a  revolutionary  protest  against  civil  and  ecclesi- 
astical tyranny  in  such  matters,  and  a  concession  to  the 
principle  of  uniformity  or  conformity  peculiar  to  estab- 
lished or  State-religions;*  3d.  That  it  was  followed  by 
a  healthy  reaction — there  having  been  at  one  time  at 
least  two  thousand  Presbyterian  clergy  in  England  who 
would  have  been  willing  to  use  even  the  Prayer-book 
itself,  had  it  been  properly  reformed  and  amended ;  and 
4th.  That  the  Directory  was  finally  established  by  law 
in  Scotland,  as  the  alternative  to  a  legally  imposed 
liturgy,  and  as  the  only  existing  safeguard  of  a  free  and 
spiritual  worship. 

We  come  now  to  its  history  in  our  own  country.  It 
was  certainly  not  necessary  that  these  extremes,  be- 
tween which  the  Church  was  driven  in  the  Old  World, 
should  have  been  repeated  on  a  larger  scale  in  the  New, 
necessitated,  as  they  mainly  were,  by  political  and  sec- 
tarian controversies,  which  no  longer  trammel  us  on 
this  side  of  the  Atlantic;  and  it  is  not  even  probable 
that  they  would  have  been  so  repeated,  had  our  fathers 
been  able  to  free  themselves  from  inherited  prejudices, 
and  to  foresee  the  present  diversified  condition  and  rela- 


*  These  points  are  fully  proved  in  the  two  learned  and  valuable 
works  of  Rev.  Charles  W.  Baird,  to  whom  belongs  the  credit  of  a 
first  investigator  and  collector  of  the  Presbyterian  Liturgies. 
"Eutaxia,  or  +he  Presbyterian  Liturgies;  Historical  Sketches  by  a 
Minister  of  the  Presbyterian  Church,"  published  by  M.  W.  Dod;  and 
"A  Book  of  Public  Prayer,  compiled  from  the  authorized  formula- 
ries of  the  Presbyterian  Church,  as  prepared  by  the  Reformers.  Cal- 
vin, Knox,  Bucer,  and  others,  with  Supplementary  Forms.  Published 
by  Charles  Scribner,  1857. 


THE    WESTMINSTER   DIRECTORY.  23 

tions  of  our  Church.  As  it  was,  it  is  well  known  that 
in  the  General  Assembly  which  adopted  our  Confession 
of  Faith,  the  most  learned  and  judicious  members,  such 
as  Drs.  Rogers,  McWhorter,  Ashbel  Green,  were  in 
favor  of  so  enlarging  the  liturgical  element  of  the  Direc- 
tory, as  to  include  in  it  not  merely  rules  and  topics,  but 
complete  forms  for  the  minister's  use,  either  as  exam- 
ples or  materials  of  divine  service;  and  the  committee 
of  revision  actually  prepared  and  reported  such  a 
liturgy,  and  advocated  its  adoption.*  The  failure  of 
the  scheme  is  not  now  to  be  wondered  at,  or  indeed, 
regretted;  especially  since  the  spirit  which  prompted  it 
so  far  prevailed  in  the  counsels  of  the  Assembly  as  to 
procure  the  amendment  of  the  Directory  in  several  par- 
ticulars. We  shall  see,  if  we  compare  our  edition  of 
that  formulary  with  the  same  as  first  adopted  by  the 
Westminster  divines,  that  the  additions  we  have  made  to 
it  are  decidedly  liturgical  in  their  tendency. 

In  the  chapter  on  the  "Preaching  of  the  Word,"  we 
find  added  this  much  needed  caution  against  the  danger 
of  degrading  public  worship  into  mere  sermonizing: 

"As  one  primary  design  of  public  ordinances  is  to  pay  social  acts 
of  homage  to  the  Most  High  0^1.  ministers  ought  to  be  careful  not 
to  make  their  sermons  so  long  as  to  interfere  with  or  exclude  the 
more  important  duties  of  prayer  and  praise;  but  preserve  a  just 
proportion  between  the  several  parts  of  public  worship." 

In  the  chapter  on  the  "Singing  of  Psalms"  and 
hymns,  (which  latter  compositionsf  are  not  named  in 
the  Westminster  formulary,)  it  is  recommended  to  con- 
gregations "to  cultivate  some  knowledge  of  the  rules 
of  music,  that  we  may  praise  God  in  a  becoming  manner 
with  our  voices,  as  well  as  with  our  hearts;"  and  to 
minister-s,  "that  more  time  be  allowed  for  this  excellent 
part  of  divine  service  than  has  been  usual  in  most  of 
our  churches." 


*  Assembly's  Digest,  p.  9.  Eutaxia,  or  the  Presbyterian  Liturgies. 
Chap   xiii 

f  The  history  of  our  present  Hymn  Bool-  affords  s^me  instructive 
precedents  in  reference  to  the  corresponding  question  of  a  Prayer 
Book,  and  shows  how  steadily  the  reaction  has  been  going  on  iD 
modern  Presbyterianism,  from  that  false  extreme  into  which  it  was 
driven  in  the  Church  of  Scotland.  Assembly's  Digest — Psalmodyj 
pp.  .180— 187. 


24        GENERAL  ASSEMBLY'S   REVISION   OP 

The  chapter  on  "Public  Prayer"  is  made  more  exact 
and  methodical,  the  matter  of  such  devotions  being 
placed  under  several  heads,  as  Adorations,  Thanksgiv- 
ings, Confessions,  Supplications,  Pleadings,  and  Interces- 
sions; while,  as  to  the  manner,  the  use  of  forms  ia 
neither  enjoined  nor  forbidden,  as  appears  from  this 
important  amendment: 

"We  think  it  necessary  to  observe,  that  although  we  do  not 
approve,  as  is  well  known,  of  confining  ministers  -to  set  or  fixed 
forms  of  prayer  for  public  worship,  yet  it  is  the  indispensable  duty 
of  every  minister,  previously  to  his  entering  on  his  office,  to  prepare 
and  qualify  himself  for  this  part  of  his  duty,  as  well  as  for  preach- 
ing. He  ought,  by  a  thorough  acquaintance  with  the  Holy  Scrip- 
tures, by  reading  the  best  writers  on  the  subject,  by  meditation,  and 
by  a  life  of  communion  with  God  in  secret,  to  endeavor  to  acquire 
both  the  spirit  and  the  gift  of  prayer.  Not  only  so,  but  when  he  is 
to  enter  on  particular  acts  of  worship,  he  should  endeavor  to  com- 
pose his  spirit,  and  to  digest  his  thoughts  for  prayer,  that  it  may  be 
performed  with  dignity  and  propriety,  as  well  as  to  the  profit  of 
those  who  join  in  it;  and  that  he  may  not  disgrace  that  important 
service  by  mean,  irregular,  or  extravagant  effusions." 

The  entire  chapter  on  "Admission  to  Sealing  Ordi- 
nances" is  an  addition,  and  thus  extracts  the  kernel  of 
truth  from  the  error  of  Confirmation: 

"Children  born  within  the  pale  of  the  visible  Church,  and  dedi 
cated  to  God  in  baptism,  are  under  the  inspection  and  government 
of  the  Church,  and  are  to  be  taught  to  read  and  repeat  the  Cate- 
chism, the  Apostles'  Creed,  and  the  Lord's  Prayer.  They  are  to  be 
taught  to  pray,  to  abhor  sin,  to  fear  God,  and  to  obey  the  Lord  Jesus 
Christ.  And,  when  they  come  to  years  of  discretion,  if  they  be  free 
from  scandal,  appear  sober  and  steady,  and  have  sufficient  know- 
ledge to  discern  the  Lord's  body,  they  ought  to  be  informed  it  is 
their  duty  and  privilege  to  come  to  the  Lord's  Supper." 

While  such  significant  additions  as  these  are  to  be 
noticed,  it  is  still  to  be  regretted  that  the  suggestions 
in  reference  to  the  reading  of  the  Scriptures  and  of  the 
Psalms,  should  not  have  been  more  fully  retained,  and 
that  the  specific  direction  as  to  the  use  of  the  Lord's 
Prayer  should  have  been  inconsistently  (see  Larger  Cate- 
chism, Q   187,)  and  no  doubt  inadvertently,  omitted. 

The  Directory,  as  thus  amended  at  its  adoption,  has 
remained,  without  material  alteration,  our  authorized 
guide  in  public  worship;  but  the  spirit  which  ruled  in 
those  amendments  has  continued  in  various-  ways  to 
express  itself.     The  insertion  of  that  form  in  our  hymn 


THE    WESTMINSTER   DIRECTORY.  25 

books,  designed  for  use  in  divine  service;  the  issue  by 
our  Board,  of  such  manuals  as  "Miller  on  Public 
Prayer,"  the  "Sailor's  Companion,  or,  Book  of  Public 
and  Private  Devotions  for  Seamen;"  and  the  publica- 
tion of  such  works  as  "Eutaxia,  or  the  Presbyterian 
Liturgies,"  and  "A  Book  of  Public  Prayer,  Compiled 
from  the  Authorized  Formularies  of  the  Presbyterian 
Church,"  are  marks  of  a  growing  opinion  in  this 
matter;*  to  which  may  be  added  the  more  practical 
experiment  of  the  "St.  Peter's  Church,"  at  Rochester. 
Even  in  the  mother  Church  of  Scotland,  on  the  very 
battle  ground  of  the  Directory,  the  Moderator  of  the 
General  Assembly,  in  his  opening  sermon, f  has  recom- 
mended and  ably  advocated  a  more  liturgical  mode  of 


*  See  also  Princeton  Review,  1855,  Art.  Y.,  '•'  Presbyterian  Litur- 
gies:*' and  1847,  Art.  IV.,  "  Public  Prayer."  The  author  of  the  last 
named  article  speaks  of  having  ''sometimes  heard  the  intimation, 
that  the  Book  of  Common  Prayer,  could  it  be  quietly  introduced, 
would  be  an  improvement  upon  the  present  forms  of  devotion  in 
many  of  our  pulpits." 

f  He  explains  that  there  are  many  who  "are  dissatisfied,  not  with 
our  doctrine,  but  with  our  external  forms  of  worship.  The  com- 
plaint is.  that  our  services  are  bald  and  ccld ;  that  they  are  ill-fitted 
to  evoke  the  feelings  and  emotions  which  become  worshippers;  that 
we  come  together  rather  as  an  audience  to  hear  a  lecturer  or  teacher, 
than  to  pour  forth  our  confessions,  and  desires,  and  prayers  for 
mercy  and  forgiveness  through  the  blood  of  Christ;  that  when 
prayer  is  made,  it  is  rather  that  of  presiding  ministers  than  of  the 
assembled  people;  that  they  are  wholly  at  the  discretion  of  one 
man.  however  mediocre  may  be  his  gifts :  that  this  is  in  no  reasona- 
ble sense  common  prayer,  for  that  they  often  toil  after  him  in  vain; 
that  through  our  present  system  they  are  made  passive  and  silent, 
rather  than  living  worshippers:  and  are  not  called  to  confess  within 
the  sanctuary  the  Lord  Jesus  with  the  mouth,  though  it  be  written, 
'"With  the  heart  man  believeth  unto  righteousness,  and  with  the 
mouth  confession  is  made  unto  salvation.'  ....  The  regulation  of 
these  different  matters,  if  there  is  truth  in  ecclesiastical  history, 
was,  at  one  period  at  least,  left  to  congregations  and  their  pastors 
and  rulers;  and  to  them  it  is  humbly  submitted,  this  Church  might 
commit  such  power  with  greater  security  than  any  other,  inasmuch 
as  if  any  attempt  was  made  to  return  to  the  forms  and  usages  of  a 
better  age.  against  the  mind  of  a  major  part  of  the  congregation,  or 
even  to  the  offending  of  the  honest  prepossessions  of  a  considerable 
portion  of  it,  we  have,  through  the  subordination  of  our  judicato- 
ries, ampin  means  ©f  granting  redress." 

He  adds:  '-Many  clergymen  and  members  of  the  Church  of  Scot- 
land, not  the  least  in  name,  acquirements,  and  worth,  have  fre- 
quently discussed  the  matter  with  me,  and  have  arrived  at  the  samtf 
conclusion." 


26         GENERAL   ASSEMBLY'S   REVISION    OP 

worship,  as  essential  to  the  preservation  and  extension 
of  the  Church  in  some  communities.  And  if  we  choose 
to  look  around  us,  we  shall  see  on  every  side  sister 
Churches  and  denominations,  occupied  with  the  problem 
of  a  liturgy  that  shall  retain  all  that  is  valuable  in  the 
Church  of  the  past,  and  yet  be  adapted  to  the  Church 
of  the  present  and  the  future. 

But  the  general  inference  we  would  now  draw  from 
the  facts  before  us,  is,  that  there  has  always  been, 
throughout  our  history,  what  may  be  called  a  liturgical 
type  or  phase  of  Presbyterianism,  and  that  its  advo- 
cates are  of  unimpeachable  orthodoxy  and  piety;  being 
so  attached  to  our  Directory  as  the  only  safe  universal 
guide  for  the  whole  Church,  that  they  "do  not  approve 
of  confining"  pastors  or  congregations  to  liturgies,  and 
yet  maintaining  a  voluntary  and  judicious  use  of  them, 
in  cases  where  it  is  plainly  needed  and  desired,  to  be 
not  only  consistent  with  our  standards,  but  part  of  that 
liberty  wherewith  Christ  hath  made  his  people  free. 
And  if  it  be  asked  why  so  little  practical  success  has 
hitherto  sanctioned  their  views,  we  need  only  mention 
two  reasons  as  sufficient  to  account  for  past  failures. 

One  fatal  mistake  has  been  that  of  attempting  to 
compose,  rather  than  simply  to  compile,  a  liturgy.  Some 
of  the  Presbyterian  Commissioners  to  the  Savoy  Con- 
ference, through  the  injudicious  zeal  of  Baxter,  for  the 
addition  to  the  Prayer  Book  of  his  "Reformed  Liturgy," 
a  hasty  effusion  of  his  own,  were  betrayed  into  an  error, 
which  was  most  adroitly  turned  against  them  by  their 
adversaries;*  and  our  first  Assembly's  Committee  of 
Revision  were  on  the  same  path,  when  they  recom- 
mended the  whole  Church,  though  only  as  a  sample,  an 
entirely  new  devotional  production,  ignoring  even  the 
hallowed  formularies  of  Calvin  and  Knox.  Scarcely 
less  questionable  is  our  Church  pride  and  sensitiveness 
sometimes  shown  in  reference  to  the  Prayer  Book,  as 
if  that  excellent  compilation,  so  largely  referable  to 
pterian  sources  and  sanctions,  were  an  exclusively 
Episcopalian  production,  or  as  if  it  were  needful  to 
repudiate  the  common  treasury  of  Christian  devotion 


*  Bishop  Burnet's  History  of  his  own  Times,  Vol.  I.,  p. 


THE   WESTMINSTER   DIRECTORY.  27 

from  which  much  of  it  was  taken.  If  we  intend  to  act 
upon  this  principle  in  our  public  worship,  we  must 
winnow  out  of  our  Hymn  Book  its  Roman  Catholic, 
Episcopalian,  and  Methodist  hymns,  and  restrict  our- 
selves to  Presbyterian  poems,  set  to  Presbyterian  airs. 
And  the  reformation  will. not  be  complete  until  we  have 
banished  the  organ  and  the  choir  from  our  churches, 
and  succeeded  in  devising  for  ourselves  an  architecture, 
less  heathen  or  more  Protestant  than  the  Greek  or  Gothic 
temples  in  which  some  of  our  congregations  are  content 
to  worship.  The  truth  is,  that,  strictly  speaking,  a 
liturgy,  like  a  creed  or  confession,  cannot  be  the  pro- 
duct of  any  one  mind  or  age,  or  even  sect  of  the  Church; 
and  it  is  no  wonder  that  good  sense  and  good  taste 
have  always  combined  with  true  piety  in  eschewing 
forms  of  worship,  whether,  prescribed  or  extemporane- 
ous, which  are  full  of  individual  conceits  and  ingenious 
novelties. 

But  the  other,  and  not  less  serious,  mistake  which 
has  been  made,  is  that  of  hoping  to  impose,  or  in  any 
way  introduce  a  liturgy  throughout  the  entire  Church, 
without  regard  to  its  diversified  condition.  AVe  have 
seen  that  our  whole  history  is  a  protest  against  the 
interference  of  the  civil  power  in  such  matters;  many 
things  in  the  Prayer-book  which  were  simply  indiffer- 
ent, or  even  laudable,  having  been  resisted  to  the 
utmost,  when  by  law  enjoined  as  terms  of  communion; 
and  the  same  instinct  of  liberty  rises  against  any  abuse 
of  even  Church  power  in  the  details  of  public  worship. 
The  genius  of  presbytery,  the  world  over,  cannot 
endure  anything  more  stringent  than  a  Directory,  or 
system  of  general  rules  and  suggestions;  and  to  pic- 
ture her  vast  communion,  ministers  and  congregation, 
servilely  drilled  through  the  manual  of  an  imposed 
ritual,  would  be  the  wildest  of  fancies.  It  may  be 
questioned,  indeed,  whether  the  best  liturgy  that  could 
be  framed,  were  it  abruptly  taken  up  and  enforced  by 
ecclesiastical  authority,  would  be,  if  warrantable,  <>n 
any  account  desirable.  Our  Church,  as  a  Church, 
might  find  in  such  appliances  a  hinderance  to  her  own 
growth,  efficiency,  and  spirituality:  as  is  shown  by  the 
fact,  that   the   denomination  which   adheres   to   an  im 


28         MINISTERIAL   NEGLECTS,  AND   THEIR 

posed  liturgy  cannot  take  it  effectively  outside  of  tha 
cities,  into  the  country,  or  to  the  frontiers.  Moreover, 
in  a  land  so  vast  and  varied,  as  ours,  anything  like 
strict  uniformity  of  worship  is,  in  the  nature  of  things, 
unattainable.  It  is  unreasonable  that  a  congregation 
in  St.  Louis  or  New  York  should  have  all  its  appliances 
of  devotion  exactly  like  those  of  a  congregation  in  the 
interior  of  Pennsylvania,  or  of  Kansas,  and  such  a  rigid 
correspondence  does  not,  in  fact,  exist  throughout  our 
bounds.  The  Church  has,  therefore,  wisely'  foreborne 
either  to  enjoin  or  to  forbid  choirs,  organs,  particular 
styles  of  architecture  and  furniture,  or  a  stated  order 
and  form  of  the  several  parts  of  public  worship ;  and  it 
may  be  safely  assumed  that  all  parties  would  unite  in 
deprecating  any  summary  legislation  in  reference  to 
such  questions,  as  not  only  unnecessary,  but  an  inva- 
sion of  that  constitutional  liberty  in  things  indifferent, 
which  we  prize  as  second  only  to  our  uniformity  in 
things  essential. 

In  several  following  chapters  we  propose  to  discuss 
the  existing  abuses  of  our  Directory,  or  the  evils  which 
have  arisen  under  it,  and  the  available  remedies  and 
improvements. 


CHAPTEK  IV. 

MINISTERIAL  NEGLECTS,  AND  THEIR   REMEDIES    UNDER 
THE    DIRECTORY. 

In  public  worship,  the  two  human  parties  are  the  min- 
ister and  the  congregation — the  former  leading  in  the 
service,  and  the  latter  accompanying  him  with  the 
heart,  or  in  some  parts,  with  the  voice  also ;  and,  for 
the  guidance  of  these  two  parties,  the  Directory  gives 
certain  general  rules  and  suggestions.  Let  us  consider, 
in  this  article,  the  ministerial  requisites  of  edifying 
worship;  and  we  would  do  this  in  no  censorious  or 
critical  spirit,  but  only  out  of  love  to  that  Church  which 
is  the  mother  of  us  all,  and  from  a  conviction  that  the' 
defects  in  our  present  practice  are  alreadv  generally 


REMEDIES    UNDER    THE    DIRECTORY.  29 

admitted  and  regretted,  and  all  the  more  readily,  be- 
cause they  are  not  past  remedy.  The  writer,  indeed, 
is  simply  confessing  for  himself,  as  well  as  for  others.  ■ 
And  let  it  be  candidly  asked,  at  the  outset,  if  our 
ministry  have  not,  as  a  body,  widely  departed  from  the 
direction  that  "one  primary  design  of  public  ordinances 
is  to  pay  social  acts  of  homage  to  the  Most  High  Gcd;" 
and  if,  in  yielding  to  the  popular  taste  for  able  and  elo- 
quent sermons,  they  are  not  neglecting  the  prescribed 
general  and  special  preparation  "for  this  part  of  their 
duty  as  well  as  for  preaching?"  No  true  Presbyterian, 
indeed,  would  wish  to  see  the  pulpit  thrust  aside  in  our 
worship.  It  is  the  glory  of  Protestant,  as  it  was  of 
primitive  Christianity;  and  our  Church,  in  so  carefully 
furnishing  herself  with  a  race  of  educated  preachers 
and  scholars,  has  acquired- a  hold  upon  the  intellectual 
classes,  as  distinguished  from  the  merely  fashionable, 
or  the  merely  vulgar,  which  makes  her  the  bulwark-  of 
all  conservatism  throughout  the  land.  But  while  we 
have  thus  signally  escaped  the  evil  which  existed  when, 
according  to  the  Westminster  divines,*  "the  reading  of 
common  prayer  was  made  no  better  than  an  idol  by 
many  ignorant  and  superstitious  people,  who,  pleasing 
themselves  in  their  presence  at  that  service,  and  their 
lip-labor  in  bearing  a  part  in  it,  have  thereby  hardened 
themselves  in  their  ignorance  and  carelessness  of  true 
knowledge  and  saving  piety,"  may  we  not  meanwhile 
have  lapsed  towards  the  opposite  error,  of  making  no 
better  than  an  idol  the  reading  of  a  sermon,  by  so 
allowing  it  to  "exclude  or  interfere  with  the  more  im- 
portant duties  of  prayer  and  praise, "f  that  they  are 
degraded  into  a  mere  hasty  prelude  of  the  preacher,  or 
"disgraced  with  mean,  irregular,  or  extravagant  effu- 
sions" ? 

Some  eminent  exceptions,  indeed,  there  are  to  this 
general  neglect ;  but  it  cannot  be  denied  that  in  too 
many  cases  there  is  neither  "a  just  proportion  between 
the  several  parts  of  public  worship,"!  nor  any  evidence 
of  the   required  carefulness  that  they    "may  be  per- 

*  Preface  to  the  Westminster  Directory, 
t  Directory,  chap.  vi.  and  chap.  ▼. 


30         MINISTERIAL   NEGLECTS,    AND  THEIR 

formed  with  dignity  and  propriety,  as  well  as  to  the 
profit  of  those  who  join  in  them."*  The  matter,  form, 
and  arrangement  of  them  have  been  left  to  chance  or 
impulse  The  psalms,  hymns,  and  Scripture  readings. 
or  lessons,  are  selected  at  random,  or  upon  no  obvious 
principle;  and  the  prayers  are  long  and  rambling  effu- 
sions of  what  happens  to  come  uppermost  in  the  mind, 
All  is  vague,  crude,  and  unedifying;  and  the  congrega- 
tion, sympathizing  with  the  preacher,  are  glad  to 
despatch  their  devotions  and  come  to  the  sermon,  where 
they  can  have  something  more  orderly  and  intelligible. 

It  is,  indeed,  often  urged,  in  extenuation  of  these 
evils,  that  worshippers  are,  or  ought  to  be,  in  a  less 
critical  mood  during  the  devotional  than  the  more  didac- 
tic part  of  the  service,  and  certain  texts  are  quoted  in 
favor  of  the  minister's  literally  taking  no  thought  what 
shall  be  said,  and  relying  upon  the  Holy  Spirit  abso- 
lutely for  good  utterance,  as  well  as  right  feeling.  It 
would  be  easy  to  parry  such  texts,  and  to  quote  counter- 
texts; — "God  is  not  the  author  of  confusion  in  the 
churches  of  his  saints;"  "I  will  pray  with  the  Spirit, 
and  I  will  pray  with  the  understanding  also;"  "  Let  all 
things  be  done  decently  and  in  order;"  or  to  cite  that 
methodical  form  of  devotion,  combining  both  directory 
and  liturgy,  which  our  Lord  taught  his  disciples.  But 
we  admit  the  general  principle  asserted,  while  we  still 
insist  upon  its  proper  limitations.  The  most  acceptable 
and  edifying  public  worship  is,  unquestionably,  that  in 
which  the  minister's  form  and  the  people's  feeling  are 
directly  prompted  by  the  Holy  Ghost;  and  yet  what 
shall  be  said  .of  that  in  which  the  form  does  not  fully 
express  the  feeling,  but  in  many  ways  positively 
thwarts  or  destroys  it — in  which  there  is  no  well- 
ordered  system  of  hymns,  psalms,  lessons,  and  prayers, 
by  which  to  excite,  sustain,  and  guide  devotion;  and  in 
which  the  worshipper  is  either  driven  from  public  into 
private  prayer,  or  rendered  the  worst  of  formalists? 
The  late  Dr.  Miller,  in  his  work  upon  this  subject,  f  has 
enumerated  many,  but  by  no  means  all,  of  the  defective 


*  Directory,  clinp.  vi.  and  v. 

f  Miller  on  Public  Prayer,  chap.  ir. 


REMEDIES   UNDER   THE    DIRECTORY.  31 

forms  or  modes  of  public  prayer,  such  a?  the  repetv 
tious,  the  tedious,  the  irreverent,  the  incoherent,  the  un- 
seasonable, the  political,  the  complimentary,  the  didactic, 
the  rhetorical,  the  sarcastic,  &c.  We  ask,  in  all  Chris- 
tian candor,  if  it  is  not  a  gross  abuse  of  the  doctrine  oi 
spiritual  gifts  and  influences,  to  rank  such  effusions  aa 
utterances  of  che  Holy  Ghost,  or  to  impose  them  upon 
a  worshipping  assembly  as  their  prayers?  They  are  not 
theirs,  and  cannot  be  made  theirs,  any  farther  than  they 
actually  express  the  desires  of  their  hearts,  and  are,  on 
their  part,  intelligently  and  devoutly  offered  up  unto 
God. 

And  this  great  and  growing  neglect  is  already  tell- 
ing injuriously  upon  our  whole  system.  We  believe  we 
only  utter  a  common  sentiment,  when  we  say  that,  on 
the  one  hand,  it  has  increased  the  taste  for  a  style  of 
"sensational"  preaching  which  but  few  ministers  can 
acquire  or  sustain;  and,  on  the  other  hand,  has  ren- 
dered all  public  prayer  and  praise  a  mere  foil  to  the 
sermon.  The. pulpit  has  become  the  rival  of  the  ros- 
trum, and  mere  intellectual  entertainment  substituted 
for  devout  communion  with  God.  The  people  take 
refuge  from  the  service  in  the  discourse,  and  the  dis- 
course is  elaborated  at  the  expense  of  the  service. 
Whereas,  the  need  of  careful  preparation  for  the  one 
only  exceeds  that  for  the  other  by  as  much  as  what  is 
offered  in  the  form  of  prayer  or  praise  to  God,  is  more 
momentous  than  what  is  addressed  in  the  form  of  mere 
argument  or  appeal  to  man. 

Now,  the  obvious  remedy  for  these  evils  is  to  have 
some  plan  or  method  of  preparing  and  conducting  the 
several  parts  of  public  worship,  by  means  of  which  the 
whole  service  shall  be  made  at  least  coherent  and  intel- 
ligible. With  most  ministers,  the  only  plan  would  seem 
to  be  to  adopt  the  lessons,  hymns,  and  prayers  mainly 
to  the  sermon.  But,  while  this  may  be  convenient,  it 
can  scarcely  be  called  reasonable ;  for,  unless  his  sub- 
ject has  been  before  announced,  or  the  occasion  itself  is 
suggestive,  the  congregation  are  left  to  grope  after  him, 
vaguely  guessing  his  meaning,  or  else  to  worship  with- 
out any  intelligent  sympathy  with  him,  or  with  one 
another.     Leaving  this  principle  to  be  adopted  whe» 


32        MINISTERIAL    NEGLECTS,   AND   THEIR 

circumstances  require  it,  a  better  method,  we  suggest, 
would  be  ordinarily  to  frame  the  services  before  the  dis« 
course,  entirely  independent  of  it,  or  at  least  to  have 
some  obvious  system  in  which  the  sermon  shall  follow 
as  part  of  the  worship,  and  not  the  worship  precede  as 
a  mere  vague  prologue  to  the  sermon.  The  reason  for 
this  is,  that  there  are  certain  "social  acts  of  homage," 
which  every  congregation,  on  ordinary  occasions,  ought 
to  offer,  whatever  may  be  the  particular  theme  the 
preacher  has  chosen.  Besides  his  special  instruction, 
there  are  acts  of  confession,  supplication,  intercession, 
thanksgiving,  praise,  and  hearing  of  God's  word,  which 
must  be  suited  to  the  various  classes,  states,  and  char- 
acters of  a  mixed  assembly,  and  without  which  their 
service  cannot  be  called  public  worship.  And  to  say 
that  every  minister  can  properly  express  and  conduct 
these  varied  devotions  without  any  plan  or  forethought, 
is  to  say  what  every  minister  knows  to  be  simply  impos- 
sible. It  is  for  the  want  of  such  plan  and  forethought 
that  large  portions  of  the  Scriptures  are  never  read  in 
our  churches;  that  there  is  scarcely  ever  a  complete 
service  in  which  no  part  is  slighted  or  exagger- 
ated, and  no  class  of  worshippers  neglected,  and  that 
in  general  the  ministrations  of  each  pastor  are  of  neces- 
sity so  impresssed  with  his  own  individuality,  that  the 
people  neither  receive  from  God  his  whole  Word,  nor 
can  publicly  offer  to  God  their  whole  heart.  And 
though  we  would  not  have  the  ministry,  as  a  body,  come 
tinder  the  bondage  of  an  inflexible  system,  yet  we  see 
no  reason  why  any  minister  might  not  for  himself  so 
systematize  the  ordinary  church  service  as  to  secure  at 
once  his  own  convenience  and  profit,  and  the  edification 
of  his  fellow-worshippers.  The  leading  features  of  such 
a  system  may  be  briefly  indicated  as  follows : 

1.  He  might  arrange  a  yearly  course  of  Scripture 
lessons  for  the  instruction  of  the  people  in  the  entire 
word  of  God,  by  reading  in  every  service  from  both  Tes- 
taments (according  to  the  suggestion  of  the  original 
Directory,)  not  necessarily  whole  chapters,  (which 
divisions  are  not  inspired,  and  are  often  too  lengthy  for 
a  single  reading,)  but  brief  portions,  selected  in  the 
order  of  the  sacred   books  themselves,  or  upon  some 


REMEDIES    UNDER    THE    DIRECTORY.         33 

other  scriptural  and  rational  principle.  As  Christ  is 
the  end  and  sum  of  both  dispensations,  there  could  be 
no  more  effective  mode  of  unfolding  the  whole  divine  re- 
velation than  that  of  converging,  Sabbath  after  Sabbath, 
the  blended  light  of  history  and  prophecy,  of  gospel  and 
epistle,  upon  the  leading  events  of  his  life,  and  the  main 
features  of  his  doctrine.  And  these  lessons  might  be 
separated  or  followed  by  a  prayer  or  hymn,  in  keeping 
with  them,  or  suited  to  give  devotional  expression  to 
them.  Such  an  arrangement,  besides  imparting  variety 
and  unity  to  the  service,  would  also  afford  that  much- 
needed  relief  and  help,  a  stated  supply  of  themes  for 
the  sermon. 

2.  He  might  adhere  to  some  simple  method  in  the 
stated  public  prayers,  by  at  least  keeping  each  class  of 
them  distinct  and  proportionate,  so  that  neither  the 
confessions,  nor  supplications,  nor  intercessions,  nor  thanks- 
givings of  the  congregation  should  be  omitted,  nor  "the 
whole  rendered  too  short  or  too  tedious."  The  Direc- 
tory further  recommends,  besides  the  cultivation  of 
personal  piety,  pre-arrangement  and  pre -meditation  as 
to  the  matter  of  such  devotions;  but  whether  as  to  the 
form  of  them,  there  should  be  anything  like  composi- 
tion or  compilation  from  the  Scriptures,  and  the  best 
models,  is  not  decided,  and  cannot  be,  by  any  general 
rule.  "  Let  every  man  be  fully  persuaded  in  his  own 
mind."  It  is  certain,  that  the  public  prayers  of  some 
of  the  holiest  and  most  gifted  ministers,  such  as  Drs. 
Green  and  Chalmers,  were  often  as  carefully  prepared 
as  their  sermons;  and  it  is  equally  certain,  that  the 
ministrations  of  other  eminent  preachers  would  have 
been  greatly  improved  by  such  preparation.  Those 
who  most  oppose  it,  are  generally  those  who  most  need 
it.  There  is  much  ignorant  prejudice  in  reference  to 
this  grave  matter.  Because  the  warm,  unstudied  effu- 
sions of  a  good  man,  evidently  in  communion  with  God, 
and  himself  as  remarkable  for  prudence  as  for  piety, 
are  confessedly  better  than  the  most  sincere  recitation, 
and  infinitely  better  than  the  mere  formal  reading  of 
prayers,  we  absurdly  elevate  the  rare  exception  into  a 
rule.  But  there  is  no  practical  evidence  in  our  minis- 
try to  support  the  specious  pretension;   and  until  the 


34  MINISTERIAL   NEGLECTS. 

preacher  has  given  proof  of  an  apostolic  gift  of  utter- 
ance, it  is  surely  questionable  whether  he  ought  to 
leave  his  fellow-worshippers  wholly  at  the  mercy  of  his 
moods  and  caprices. 

3.  He  might  arrange  the  several  parts  of  worship  in 
some  natural  order  or  succession,  by  which  the  wor- 
shipper should  be  conducted  from  the  simple  to  the 
more  difficult  and  intimate  stages  of  devotion;  begin- 
ning with  an  Invocation,  or  act  of  Humiliation  and 
Confession,  and  thence  proceeding  to  the  Reading  of  the 
Law  and  the  Gospel,  with  Confession  of  Faith,  through 
the  Supplications  and  Intercessions,  to  the  crowning 
acts  of  Thanksgiving  and  Praise.  And  sometimes 
might  be  used  with  profit  those  excellent  summaries  of 
these  several  parts  of  public  service,  the  Commandments, 
the  Beatitudes,  the  Apostles'1  Creed,  the  Lord's  Prayer, 
and  that  well-digested  series  of  petitions  contained  in 
the  reformed  Litany,  the  whole  being  preceded  by  one 
of  the  reformed  Confessions. 

4.  He  might  both  have  and  use  a  form  in  those  cere- 
monial offices,  for  which  the  Directory  provides  only 
general  rules,  but  which  cannot,  in  the  nature  of  the 
case,  be  wholly  extemporized — such  as  the  "Adminis- 
tration of  Baptism,"  "Administration  of  the  Lord's 
Supper,"  "Admission  of  Persons  to  Sealing  Ordi- 
nances," "Solemnization  of  Marriage,"  "Burial  of  the 
Dead,"  &c.  It  is  matter  of  general  complaint,  if  not 
loud,  yet  deep,  that  these  solemn  occasions  are  so  often 
marred  by  crude  and  random  effusions.  If  only  a  few 
well-chosen  sentences  of  Scripture  were  pronounced  at 
such  times,  it  would  be  far  better  than  the  mere  desul- 
tory harangues  to  which  intelligent  and  devout  assem- 
blies are  sometimes  subjected. 

But  to  sum  up  ali  in  one  word,  the  minister  might 
have  an  exemplified  Directory  or  Liturgy  of  his  own, 
such  as  was  common  in  all  the  early  and  some  of  the 
modern  Presbyterian  churches.  If  the  only  objection 
would  be,  the  labor  of  composing  or  compiling  it,  we 
hope  yet  to  show  that  this  is  an  objection  which  can 
easily  be  avoided. 


CONGREGATIONAL   NEGLECTS.  35 


CHAPTER  V. 

CONGREGATIONAL    NEGLECTS,  AND   THEIR  REMEDIES 
UNDER  THE   DIRECTORY. 

Whatever  may  be  the  abuses  and  evils  in  the  minis- 
terial department  of  our  public  worship,  we  believe 
them  to  be  fully  equalled  by  those  which  prevail  in  that 
of  the  congregation;  and  because  the  latter  are  the  par- 
ties primarily  interested,  their  peculiar  errors,  as  well 
as  rights  and  duties,  should  be  all  the  more  freely  can- 
vassed. It  would,  indeed,  be  much  pleasanter  to  pic- 
ture our  whole  theory,  realized  both  in  a  ministry 
endowed  with  apostolic  gifts,  and  in  assemblies  rapt  in 
pentecostal  fervors;  but  let  it  be  remembered  that  the 
very  first  step  towards  amendment,  is  to  deal  honestly 
with  the  facts  as  we  find  them. 

And  we,  therefore,  affirm  it  to  be  as  undeniable  as  it 
is  lamentable,  that  in  many  of  our  congregations  a 
growing  suppression  has  been  taking  the  place  of  all 
proper  expression  of  devotional  feeling.  Judging  by 
appearances,  in  some  cases,  the  great  mass  would  seem 
no  longer  to  go  to  church  to  worship  Gcd,  so  much  as 
to  hear  choirs  and  sermons.  They  sit  between  the  pul- 
pit and  the  organ,  in  mute  compliance,  while  their 
prayers  and  praises  are  performed  by  proxy.  With  all 
our  boasted  Protestantism,  we  have  in  the  heart  of  our 
communion  the  essence  of  the  Roman  ritual,  a  vicarious 
service,  of  which  the  people  are  but  auditors,  and  iu 
which,  sometimes,  they  can  no  more  individually  parti- 
cipate than  if  priest  and  choir  were  praying  and  sing- 
ing for  them  in  a  separate  performance. 

Some  signal  exceptions,  indeed,  there  may  be  to  this 
general  decline  of  congregational  worship;  but  the 
mournful  fact  is  conspicuous,  that  our  assemblies,  as  a 
class,  neither  "praise  God  in  a  becoming  manner,  with 
their  voices,  as  well  as  with  their  hearts,"  nor  intelli- 
gently unite  in  "  offering  up  their  desires  to  God  for 
things  agreeable  to  his  will."  Those  solemn  functions 
have  been  delegated  to  the  choir  and  the  preacher,  in 


50      CONGREGATIONAL  NEGLECTS,  AND  THEIR 

wliose  hands  they  have  become  respectively  mere  artis- 
tic performances,  and  individual  rhapsodies.  In  many 
cases  the  people  do  not,  simply  because  they  cannot, 
pray  or  sing;  and  the  words,  "Let  us  pray."  or  "Let 
us  sing,"  are  but  dead  formulas — hints  of  a  duty,  echoea 
of  a  reality. 

It  is  sometimes  urged,  in  extenuation  of  these  abuses, 
that  the  several  parts  of  divine  service  ought  to  be  thus 
committed  to  qualified  proxies,  in  order  that  by  the  free 
exercise  of  their  superior  gifts,  under  the*  influence  of 
the  Holy  G-host,  the  body  of  worshippers  shall  be  edi- 
fied ;  and  the  example  of  the  primitive  Christian  assem- 
blies is  cited  as  an  illustration.  We  need  not  deny  the 
general  doctrine,  while  we  insist  that  it  should  at  least 
be  carefully  and  consistently  applied.  That  is  unques- 
tionably the  most  edifying  form  of  public  worship,  in 
which  those  most  gifted  in  prayer  and  praise  shall  lead, 
while  the  rest  of  the  assembly  accompany  or  follow 
them ;  but  even  the  inspired  prophets  and  many- 
tongued  psalmists,  in  the  early  Church,  were  admon- 
ished by  the  apostle  to  be  intelligible,  as  well  as  fervent, 
and  on  no  pretence  to  intrude  mere  private  rhapsody 
into  public  worship.  And  how  much  less  excusable  is 
any  such  abuse  or  misuse  of  gifts  in  a  modern  assembly? 
If  it  be  granted  that  the  minister  or  thechorister  "edifieth 
himself,"  can  it  be  said  that  "the  church  is  edified"? 
And  when  it  is  plain  that  neither  party  is  edified ;  that 
the  public  praises  are  a  mere  display  of  musical  art, 
and  the  public  prayers  a  mere  exposure  of  personal 
feelings,  and  even  conceits,  prejudices,  and  errors, 
"how  shall  he  that  occupieth  the  room  of  the  unlearned 
(laymen  or  private  person)  say  Amen  ?"  We  sometimes 
hear  the  devotions  criticised  not  less  freely  than  the 
sermon  as  "interesting,"  "impressive,"  "beautiful," 
" eloquent,"  or  the  reverse  of  these.  Is  it  conceivable 
that  this  was  what  the  Apostle  meant  by  "excelling  in 
spiritual  gifts,  to  the  edifying  of  the  Church,"  or  can 
such  performances  themselves,  in  any  proper  sense,  be 
regarded  as  "social  acts  of  homage  to  the  Most  High 
God"? 

And  the  natural  effect  of  this  vicarious  system  has 
been,  not  only  to  rob  the  people  of  their  prayers  and 


REMEDIES    UNDER    THE    DIRECTORY.  37 

praises,  but  to  destroy  all  wholesome  relish  on  then 
part  for  more  congregational  worship,  if  not,  in  some 
cases,  to  foster  a  depraved  taste  for  the  impressive, 
rather  than  the  expressive  forms  of  religious  service. 
How  could  this  be  otherwise?  The  worshipper,  from 
being  a  passive  auditor,  easily  becomes  a  mere  critic 
of  the  whole  performance,  and  craves  only  what  shall 
pleasantly  affect  his  ear  or  his  imagination,  or  readily 
fall  in  with  his  taste  and  prejudices.  According  as  the 
choir  do  their  part,  well  or  ill,  he  approves  or  disap- 
proves. If  his  devotional  feeling  is  sometimes  stirred 
by  the  preacher,  it  is  at  other  times  hindered.  And 
thus  he  becomes  more  regardful  of  the  human  agents 
in  worship,  than  of  the  Divine  majesty  and  presence, 
and  loses  that  sense  of  individual  responsibility,  which 
would  be  sustained  and  kept  awake,  were  he  expressing 
his  own  feeling  by  actually  taking  part,  audibly  and 
intelligently,  with  others  in  common  acts  of  devotion. 

Now,  it  must  be  admitted  that  these  are,  to  some 
extent,  necessary  evils,  not  absolutely  peculiar  to  our 
system  of  worship ;  and  that  the  most  direct  and  effect- 
ive remedy  for  them  is  to  be  sought  in  the  cultivation  of 
an  earnest  and  spiritual  piety,  on  the  part  of  both  min- 
isters and  people.  It  is,  indeed,  most  true,  that  did 
both  parties  habitually  live  near  to  God,  and  come 
together  in  the  church  full  of  the  Holy  Ghost,  our  wor- 
shipping assemblies  would  be  shaken  as  with  a  mighty 
wind  of  holy  fervor,  and  pray  and  sing  as  with  tongues 
of  name;  and  in  times  of  revival,  we  are  brought  to 
some  faint  appreciation  of  this  lost  ideal.  But  it  is 
sheer  folly,  in  the  face  of  such  facts  as  have  been 
detailed,  to  act  upon  a  theory  fit  only  for  prophets  and 
psalmists,  and  even  by  them  only  too  soon  and  sadly 
perverted;  and  if  we  would  escape  that  spasmodic 
type  of  piety,  which  at  once  necessitates  and  abuses 
revivals  of  religion,  we  must  not,  in  ordinary  times  at 
least,  disdain  the  means  of  normal,  healthy  growth  and 
culture. 

We  would,  therefore,  advocate  the  use  of  any  right 
expedients  which  can  be  devised  for  bringing  the  con- 
gregation into  more  direct  sympathy  and  outward  union 
with  the  minister,  and  with  one  another,  in  their  com- 


38   CONGREGATIONAL  NEGLECTS,  AND  THEIR 

mon  devotions.  Nothing  which  can  further  such  im- 
portant ends  is  too  insignificant  to  be  considered.  In 
social  services,  such  a  trifle  as  gathering  together  a 
thin,  scattered  assembly,  into  a  compact  body,  will  free 
them  from  the  sense  of  formality  and  coldness  that 
would  otherwise  prevail;  and  in  more  public  services,  a 
similar  benefit  might  be  attained  by  bringing  the  minis- 
ter down  from  his  stilted  pulpit,  and  the  choir  out  of 
their  distant  loft,  and  more  visibly  and  audibly  asso- 
ciating them  with  the  mass  of  their  fellow-*worshippers. 
But  without  dwelling  upon  such  details,  we  will  limit 
ourselves  to  one  or  two  general  suggestions,  which  we 
believe  to  be  legitimate  and  practical. 

1.  It  would  greatly  promote  congregational  devotion, 
or  true  public  worship,  to  restore  to  the  whole  assembly 
their  peculiar  privilege  and  bounden  duty  of  "praising 
God  by  singing  psalms  or  hymns,  publicly  in  the 
church."*  There  is  that  in  the  very  act  of  such  vocal 
Utterance  which  is  fitted  to  express  and  nourish  holy 
feeling;  and  choirs,  organs,  choristers,  or  precentors, 
only  succeed  in  their  vocation  in  so  far  as  they  develope 
it  from  the  mass  of  worshippers.  It  is  accordingly 
recommended  in  the  Directory,  "that  we  cultivate  some 
knowledge  of  the  rules  of  music,"  and  that  "the  whole 
congregation  should  be  furnished  with  books,  and 
qught  to  join  in  this  part  of  worship;"  for  both  of 
which  duties  excellent  provision  has  been  made  in  our 
Psalmodist  and  Hymn  Book.  It  may  be  questioned, 
however,  whether  either  Rouse's  or  Watts's  version  of 
the  Psalms  is  to  be  preferred,  either  on  the  score  of 
poetry,  or  of  music,  or  of  devotion,  to  the  literal  version 
chanted  by  the  choir  and  people.  The  responsive  read- 
ing of  the  Psalter,  though  only  confusing,  and  anything 
but  solemn  to  one  not  taking  part  in  it,  has,  however, 
the  recommendation  that  it  engages  the  attention,  and 
helps  the  devotion  of  every  worshipper;  since  all  may 
read,  though  all  cannot  sing. 

2.  It  would  also  be  a  great  improvement,  if  the  con- 
gregation could  join  more  intelligently  in  the  publio 
prayers,  as  well  as  praises,  by  being  no  less  positively 


*  Directory,  Chap.  iv. 


REMEDIES   UNDER   THE   DIRECTORY.  39 

associated  with  the  minister  than  with  the  chorister. 
We  cannot  see  any  such  intrinsic  difference  between  the 
two  services  as  to  demand  the  diverse  practice  respect- 
ing them.  If  it  is  indispensable,  in  the  nature  of  the 
case,  to  extemporize  the  prayers,  why  not  also  to  impro- 
vise the  hymns?  or  if  an  assembly  may  devoutly  use 
forms  of  praise,  may  they  not  as  devoutly  use  forms  of 
prayer?  The  mere  intellectual  effort  of  composing  or 
following  extemporaneous  productions,  in  the  solemn 
act  of  public  devotion,  is  very  often  unfavorable  to  sim- 
ple, earnest  feeling.  The  listener  becomes  entangled 
with  the  speaker  in  sentence-making,  or  is  repelled  by 
expressions  or  sentiments  which,  to  say  the  least,  he 
cannot  readily  adopt  and  offer  up  as  his  own.  But, 
could  both  parties  agree,  as  touching  what  things  they 
will  ask,  and  unite  together  in  the  use  of  the  same 
words,  there  would  certainly  be  less  to  hinder  or  dis- 
tract their  common  act  of  worship. 

Whether  audible  responses  ought  also  to  be  added,  as 
a  further  help  to  congregational  devotion,  is  a  question 
of  usage  and  taste,  rather  than  of  principle.  It  cannot 
be  denied,  that  in  the  ancient  Jewish  and  early  Chris- 
tian assemblies,  the  "private  person,"  as  the  phrase, 
"he  that  occupieth  the  room  of  the  unlearned"  might 
be  properly  rendered,  was  wont  literally  to  "say  Amen." 
And  when  we  hear  the  fervid  ejaculations  of  the  Method- 
ists on  the  one  side,  and  the  methodical  responses  of 
Episcopalians  on  the  other,  we  cannot  affirm  the  custom 
to  be  in  itself  either  undevout  or  indecorous.  Nor  can 
it  be  proved  to  be  wholly  un-presbyterian.  In  our  early 
liturgies,  says  the  author  of  "Eutaxia,"  "the  prayers, 
by  constant  use  made  familiar  to  the  people,  were  to  be 
followed  silently,  or  in  subdued  tones."  The  minister 
invited  the  people  to  make  the  Confession  of  Sins,  "fol- 
lowing in  heart  these  words,"  or  "sincerely  saying." 
And  perhaps  this  mental  accompaniment  and  silent 
Amen  are  to  be  preferred,  on  the  whole,  either  to  the 
noisy  outcries  or  the  confused  murmuring  of  our  neigh- 
bors. The  main  thing  is,  that  the  attention  and  devo- 
tion be  easily  sustained,  and  whether  the  voice  join  or 
respond,  is  immaterial,  if  only  the  minister's  form,  (for 
some  form  every  minister  does  and  must  have,)  be  so 


40  CONGREGATIONAL  NEGLECTS, 

simple,  suitable,  and  well-known,  that  each  worshipper 
can  follow  it  without  intellectual  fatigue  or  confusion, 
and  with  a  fully  assenting  mind. 

Besides  the  Amen  in  ancient  worship  was  used  the 
Selah,  or  pause  for  silent  devotion,  which  though 
al»o  designed  as  a  "rest"  in  the  musical  performance 
of  praise,  might  equally  well,  in  accordance  with 
modern  usage,  be  employed  for  prayer.  As  there 
are  times  or  moods  in  which  the  minister  will  be 
prompted  to  fresh,  unpremeditated  utterances,  for 
which  no  formulary  can  make  due  provision,  so  there 
may  be  occasions,  in  solemn  assemblies,  especially  in 
time  of  communion  at  the  Lord's  table,  when  intervals 
of  silence  will  conduce  far  more  than  speech  to  true 
spiritual  worship.  Let  us  not  disdain  devotional  helps, 
from  whatever  source  they  may  be  taken,  but  remember 
that  no  usage  becomes  widely  prevalent  which  is  not 
founded  in  some  legitimate  want  of  human  nature, 
whether  it  be  the  speechless  Quaker  meeting,  or  the 
revival  Exhortation,  or  the  random  Amen  and  Hallelu- 
jah of  the  Methodist,  or  the  formal  Litany  and  Collects 
of  the  Episcopalian.  It  is  rather  the  dictate  of  wisdom 
to  cull  out  the  good  from  the  evil,  and,  if  possible,  avoid 
the  abuses  and  extremes  of  a  partial  system,  by  com- 
bining occasional  free  prayer  of  the  minister,  and  silent 
prayer  of  the  worshiper,  with  stated  prayers  for  the 
whole  congregation. 

3.  It  would  complete  the  ideal  we  are  framing,  if  the 
congregation,  besides  thus  participating  both  in  the 
prayers  and  in  the  praises,  could  also  intelligently  fol- 
low the  minister  through  his  scheme  of  lessons,  psalms, 
and  hymns,  for  each  Sunday  of  the  yearly  course,  by 
means  of  a  service-book  or  manual,  companion  to  our 
Directory  and  Hymn-book.  Whatever  might  be  the 
advantage  to  the  pastor  of  such  a  scheme,  that  to  the 
people  would  be  ten-fold  greater,  as  it  would  bring  them 
into  perfect  sympathy  with  him,  and  render  their  public 
worship  what  it  ought  to  be — a  systematic  instruction 
in  the  whole  letter  of  Scripture,  together  with  an  intel- 
ligent offering  up  unto  God  of  those  ordinary  prayers 
and  praises  which  are  proper  to  ©very  Christian  assem- 
bly. 


A  FREE  LITURGY  WITH  THE  DIRECTORY.      4l 

In  a  word,  supposing  such  a  system  of  divine  service 
to  have  been  composed  or  compiled,  in  any  case  where 
the  parties  should  be  mutually  so  disposed,  the  minister 
and  congregation  might  agree,  under  the  general  rules 
of  our  Directory,  (as,  indeed,  has  already  been  done  in 
at  least  one  instance,*)  to  conduct  their  public  devotions 
by  the  aid  of  a  liturgy.  There  are,  we  are  aware,  grave 
prejudices  and  objections  to  this,  which  ought  to  be 
duly  weighed;  and  we  therefore  propose  to  consider 
them  in  another  chapter. 


CHAPTER  VI. 

THE    CONSISTENCY    OF    A   FREE    LITURGY    WITH    THE 
DIRECTORY. 

"The  Directory  for  Public  Worship,"  as  the  name  itself 
implies,  is  a  manual  of  directions  for  the  regulation  of 
ministers  and  congregations  in  performing  divine  ser- 
vice, and  differs  from  a  Liturgy  in  being  a  prescription 
of  thoughts  rather  than  of  words,  of  rules  rather  than 
of  materials  of  devotion;  it  being  left  to  the  discretion 
of  the  parties  whether  such  materials  shall  be  extem- 
porized or  formulated.  The  use  of  a  Prayer-book  in 
connection  with  it  would,  it  is  plain,  be  no  more  incon- 
sistent with  its  theory  or  structure  than  is  the  use  of  a 
Hymn-book,  provided  the  prayers,  as  the  hymns,  were 
orthodox  and  suitable;  and  such  a  combination,  we 
know,  actually  prevailed  at  one  time  in  the  Church  of 
England. f 

*  Bee  the  "Church  Book  of  St.  Peters  Church."  Rochester.  X.  Y. 

f  While  Presbytery  was  established  it  was  made  a  penal  offence  to 
use  the  Prayer-book,  as  while  Episcopacy  was  established  it  was 
made  a  penal  offence  to  hold  a  Prayer-meeting;  but  there  were  then, 
as  there  are  now,  some,  both  Episcopalians  and  Presbyterians,  wro 
took  the  liberty  to  have  either,  according  to  circumstances.  Com- 
pare Lightfoot's  Journal  of  the  Assembly  of  Divine* :  Complete 
Works,  vol.  xiii.  p.  323.  341.  and  Lathbury's  History  of  the  Prayer 
Book,  p.  290;  Hall's  Lit.  Reliq.,  vol.  i.  p.  38. 


42  THE   CONSISTENCY   OP  A 

We  are  met,  however,  on  the  threshold  of  the  ques- 
tion, by  a  prejudice  and  a  misconception,  neither  of 
which  we  believe  to  be  reasonable  or  truly  Presbyterian. 

Of  the  prejudice,  which  does  undoubtedly  prevail,  let 
it  be  said,  in  the  first  place,  that  it  is  by  no  means  uni- 
versal, but  has  taken  root  most  widely  and  deeply  in  the 
Scotch  and  Scotch-Irish  portions  of  our  Church.  We 
do  not  wish  to  be  misunderstood.  It  is  one  of  the  chief 
excellencies  of  our  system,  whereby  its  true  catholicity 
is  approved,  that  it  is  of  no  mere  national  or  local 
origin,  and  cannot  be  absorbed  in  any  single  ecclesias- 
tical organization,  such  as  the  Church  of  Rome,  or  the 
Church  of  England,  or  the  Church  of  Scotland ;  but 
flourishes  in  all  lands,  in  connection  with  all  races,  and 
under  all  political  systems.  Besides  the  Scotch  type 
of  Presbytery,  we  have  the  Dutch,  the  German,  the 
French,  and  the  English;  and  these  several  elements 
have  been  so  fused  together  in  our  American  commu- 
nion, and  in  almost  every  Presbyterian  family  that  has 
been  long  enough  in  the  country,  that  no  true  son  of 
such  a  Church  can  be  suspected  of  blaming  or  praising 
one  to  the  disparagement  or  advantage  of  the  other. 
While,  therefore,  we  hold  to  the  staunch  orthodoxy  of 
John  Knox  in  opposing  all  relics  of  Papal  superstition 
and  error  in  the  public  worship  of  God,  we  may, 
now  at  least,  demur  to  his  destructive  zeal  against 
a  certain  Book  of  Common  Prayers,  about  which  his 
conscience  was  straitened  in  the  time  of  the  Frankfort 
persecutions,*  but  concerning  which,  even  then,  he 
could  draw  from  his  teacher,  John  Calvin,f  no  harsher 
sentence  than  that  it  contained  multas  tolerabiles  ineplias 
(many  endurable  trifles) ;  and  if  our  subsequent  history 


*  Knox,  however,  was  not  opposed  to  the  contents  of  the  Prayer- 
book  in  toto,  hut  rather  to  its  accompanying  ceremonies.  He  could, 
and  did,  use  it  when  in  England,  omitting,  by  permission  of  Cran- 
mer,  the  parts  he  disliked;  and  his  reason  for  not  accepting  atone* 
lice  in  London  was,  that  he  was  "not  willing  to  be  bound  to  use 
King  Edward's  book  entire."  See  "The  Puritans  and  Queen  Eliza- 
beth." by  Samuel  Hopkins,  pp.  77,  78,  vol.  i. 

f  After  Knox  had  returned  to  Scotland,  Calvin  again  writes  to 
him  in  1561 :  "With  regard  to  ceremonies,  I  trust,  even  should  yon 
displease  many,  that  you  will  moderate  your  rigor."  Calvin":;  Leb 
ters.    Trans,  by  Jules  Bonnet.    Vol.  iv.  p.  181. 


FREE   LITURGY  WITH  THE   DIRECTORY.       43 

as  to  other  church  questions  be  all  that  we  could  desire, 
yet  we  may  begin  to  query  whether  we  have  succeeded 
as  well  in  adjusting  the  liturgical  problem ;  and  whether, 
upon  the  whole,  such  learned  and  godly  Presbyterians 
as  Thomas  Manton,  Edmund  Calamy,  William  Bates, 
Richard  Baxter,  did  not  show  better  logic  and  wisdom 
in  striving  to  purge  out  the  tolerabiles  ineptias,  than  to 
throw  away  the  gold  with  the  dross.  The  truth  is,  that 
throughout  all  these  troubles,  our  Church  was  passing 
between  the  two  fires  of  Prelacy  and  Independency, 
liturgy  and  conventicle  —  escaping  unhurt,  indeed, 
though  not  without  marks  of  the  flame;  and  to  this 
day  the  motto  of  the  mother  Kirk  still  suits  the 
dilemma  of  her  American  daughter — Nee  tamen  con- 
sumebatur,  with  the  difference,  that  we  now  lean  too 
near  to  the  Puritan,  to  be  in  any  danger  of  the  Rit- 
ualist. 

But,  in  the  second  place,  it  could  easily  be  shown 
that  even  our  Scotch  prejudice  against  liturgies  is  both 
unintelligent  and  inconsistent.  The  simple  fact  is,  that 
the  Church  of  Scotland,  although  at  present  non- 
liturgical,  is  not,  and  never  has  been  anti-liturgical, 
but  was  driven  into  its  negative  position  by  "the  un- 
justifiable efforts  of  Laud  and  his  master  to  force  a 
justly  obnoxious  liturgy  upon  a  free  people;"*  and  as 
cne  of  the  ill  effects  of  that  unhappy  controversy,  we 
inherit  a  morbid  terror  of  everything  approaching  to 
form  in  public  worship.  But  the  earlier  usage,  even  in 
the  days  of  Knox,  as  we  have  seen,  was  very  different. 
"The  Book  of  Common  Order,  or  the  Order  of  the 
English  Kirk  at  Geneva,  whereof  John  Knox  was  Min- 
ister: approved  by  the  famous  and  learned  man,  John 
Calvin;  received  and  used  by  the  Reformed  Kirk  of 
Scotland,  and  ordinarily  prefixed  to  the  Psalms  in 
Metre:  A.  D.  1600,"  has  all  the  elements  of  a  complete 
liturgy,  and  contains,  in  common  with  the  Prayer-book, 
as  parts  of  the  ordinary  service,  a  Confession  of  Sins, 
the  Lord's  Prayer,  the  Apostles'  Creed,  a  Prayer  for 
the  whole  estate  of  Christ's  Church,  &c,  besides  the 
marriage  service  nearly  verbatim,  the  ceremony  of  the 

•  Eutaxia,  p.  250. 


44  THE   CONSISTENCY   OP  A 

ring  excepted.  We  have  seen  under  what  pressure  of 
Prelacy  on  the  one  side,  and  dragging  of  Independency 
on  the  other,  we  were  at  length  forced  away  from  both 
these  liturgies  into  the  Directory.  But  it  is  surely 
neither  wise  nor  consistent  to  continue  under  the 
dominion  of  a  prejudice  due  to  such  causes. 

There  is,  however,  in  connection  with  this  prejudice, 
a  misconception  which  has,  no  doubt,  tended  to 
strengthen  and  perpetuate  it,  and  which  may  even 
remain  after  it  has  been  exposed,  or  where  it  does  not 
prevail.  We  refer  to  the  common  mistake  of  confound- 
ing a  liturgy  with  an  artistic  ritual  or  elaborate  cere- 
monial service.  The  very  word  is  associated  in  some 
minds  with  those  objects  of  Puritan  dislike,  the  altar, 
the  surplice,  the  sign  of  the  cross,  bowing  in  the  creed, 
and  all  the  paraphernalia  of  a  scenic  worship.  What 
has  been  described,  however,  in  these  pages,  has  no- 
thing to  do  with  such  accessories,  and  would  be 
imperilled  by  admixture  with  them.*  We  have  advo- 
cated no  particular  style  of  church  architecture  and 
furniture,  or  of  ministerial  dress,  or  of  congregational 
behavior,  and  have  proposed  no  innovations  in  such 
matters;  but,  leaving  them  where  the  Directory  leaves 
them,  have  simply  maintained  that  there  might  be,  and, 
in  some  cases,  there  ought  to  be,  in  connection  with  the 


*  It  was  from  no  dislike  of  art,  in  itself  and  in  its  own  sphere,  but 
only  from  an  anxiety  to  guard  the  more  vital  interests  of  religion, 
that  the  Calvinistie  cultus,  in  distinction  from  the  Lutheran,  be- 
came so  strongly  impressed  with  an  aspect  of  sobriety  and  sim- 
plicity. "We  must  not  forget,"  says  a  learned  critic  of  boon 
systems,  "that  it  was  people  of  the  South,  among  whom  Calvin  as  a 
Reformer  specially  labored.  Ceremonies  which,  iu  a  nation  with  the 
more  earnest  and  tranquil  character  of  the  Germans.  Luther  could 
retain,  without  a  thought  of  their  being  abused,  not  without  ground 
appeared  dubious  in  the  case  of  the  most  excitable  Southern  tem- 
perament, which  only  too  soon  would  have  clung  to  that  "which  is 
outward;  and  since  Calvin  well  knew  that  Catholicism.,  with  all  its 
gorgeous  splendor,  and  its  superstitions  resting  on  mm  p.eteafUons 
an  J  emotions,  was  tne  offspring  of  the  glowing  South,  he  must,  even 
on  this  ground,  have  found  it  ne«essary,  in  order  to  preserve  the 
evangelical  doctrine  from  all  commingling  with  Catholicism,  to  pre- 
Bent  it  outwardly  also  iu  rugged  antithesis  to  that  system."'  The 
Sunday  Service  according  to  the  Liturgies  of  the  Churches  of  the 
Reformation,  by  Kev.  C.  F  Krauth,  D.  D.,  Editor  of  the  Lutheran 
and  Missionary, 


FREE   LITURGY   WITH   THE   DIRECTORY.      45 

faithful  preaching  of  God's  word,  a  system  of  common 
devotions  for  both  minister  and  people,  whereby  they 
could  methodically  become  acquainted  with  the  Holy 
Scriptures,  and  statedly,  by  simple  spiritual  acts  of 
worship,  offer  up  their  public  prayers  and  praises 
"with  the  spirit  and  with  the  understanding  also." 
With  the  Presbyterian  divines  at  the  Savoy  Conference, 
we  have  judged  that  "Prayer,  confession,  thanksgiving, 
reading  of  the  Scriptures,  and  administration  of  the 
sacraments,  in  the  plainest  and  simplest  manner,  were 
matter  enough  to  furnish  out  a  sufficient  liturgy,  though 
nothing  either  of  private  opinion,  or  of  church  pomp, 
of  garments,  or  prescribed  gestures,  of  imagery,  of 
music,  of  matter  concerning  the  dead,  of  many  super- 
fluities which  creep  into  the  Church  under  the  name  of 
order  and  decency,  did  interpose  itself."* 

Such  a  liturgy  we  believe  to  be  not  only  consistent 
with  true  Presbyterianism,  but  a  legitimate  develop? 
ment  of  it,  which  has  hitherto  been  hindered  by  unto- 
ward influences,  and  which  is  already  urgently  needed 
to  defend  the  weak  point  of  our  system,  and  equip  it 
for  the  work  of  church- extension  in  all  directions.  And 
its  judicious  introduction  by  agreement  of  the  two  par- 
ties concerned,  need  not  occasion  any  interference  with 
the  rights  of  those  congregations  which  prefer  a  differ- 
ent usage,  nor  any  more  serious  diversity  than  already, 
and  of  necessity,  prevails  in  our  practice. 

Of  the  objections  that  may  be  raised  to  such  a  liturgy, 
the  most  plausible  is,  that  it  would  tend  to  formalism  in 
worship.  We  do  not  wish  to  slur  this  objection,  but  Jo 
sift  it  as  thoroughly  as  can  be,  in  the  absence  of  a  fair 
experiment,  by  which  alone  the  question  could  be 
decided.  It  would  indeed  be  but  right  to  first  take 
into  account  the  alternative  evils  to  which  we  are 
exposed.  There  may  be  such  things  as  hypocrisy, 
cant,  extravagance,  and  superstition,  as  well  as  formal- 
ity in  divine  service;  and  when  there  is  no  fresh 
impulse  or  occasion  of  devotion,  it  will  not  be  strange, 
it  will  simply  be  unavoidable,  that,  in  the  absence  of  a 


*  The  Exceptions  against  the  Book  of  Common  Prayer.     Docu- 
ment XV. 


46  THE   CONSISTENCY   OF  A 

well-ordered  form  to  excite  and  cherish  holy  feeling, 
there  should  be  forced  or  feigned  excitement.  We  are 
not  speaking  of  what  ought  to  be,  but  of  what  are,  the 
facts.  Let  us  not  deceive  ourselves,  but  look  at  the 
question  on  all  sides,  and  we  may  possibiy  reach  the 
conclusion,  that  at  times  a  liturgy  might  prove  a  help 
rather  than  a  hinderance  to  true  spiritual  worship.  When 
the  minister's  spirit  is  clouded  and  heavy,  his  written 
sermon  is  a  great  relief,  and  may  even  gradually  warm 
him  up  into  genuine  fervor,  and  his  whole  audience  with 
him ;  or  if  he  eschew  preparation  and  paper,  and  halt 
and*  trip  in  his  utterance,  large  excuses  can  still  be 
made  for  one  who  comes  speaking  to  the  people  in  the 
name  of  God;  but  when  he  turns  to  speak  to  God  in  the 
name  of  the  people,  is  it  perfectly  reasonable  that  the 
devotions  of  some  hundreds  of  worshippers  should  be 
left  dependent  upon  his  bodily  condition  ?  The  spirit 
may  be  willing,  but  the  flesh  is  weak.  He  might, 
perhaps,  take  some  old  familiar  words  in  company  with 
them,  and  at  least  not  hinder  their  devotion  or  his  ownj 
but  to  absolutely  make  new  prayers  for  them,  ex  tempore, 
every  Sunday,  under  dread  of  falling  into  a  form  of 
prayer — alas!  is  it  not  enough  that  he  should  make  two 
able  and  eloquent  sermons? 

Some  form  there  must  be,  in  all  edifying  worship. 
Without  it,  we  relapse  towards  Methodist  extravagance 
or  Quaker  apathy.  Some  form  there  is  in  every  pas- 
tor's mode  of  conducting  worship.  He  glides  into  a 
service  almost  as  stereotyped  as  the  dreaded  liturgy. 
It  is,  after  all,  the  thing  without  the  name;  and  the 
only  question  really  worth  considering,  is,  whether  that 
liturgy  shall  be  a  good  one  or  a  bad  one.  The  advo- 
cates of  a  supposed  impromptu  service,  springing  up  in 
perennial  freshness,  and  ceaseless  variety,  do  not  seem 
rightly  to  distinguish  between  public  and  private  devo- 
tion, or  between  ordinary  and  extraordinary  states  of 
religious  feeling.  In  social  meetings,  especially  during 
seasons  of  revival,  or  on  marked  providential  occasions, 
the  whole  outward  expression  of  worship  will  indeed  be 
free  and  artless,  and  any  thing  like  forms  would  be  felt 
as  an  intolerable  bondage;  but  in  large  assemblies,  con- 
vened for  st)?4ed  acts  of  homage,  there  cannot  but  be 


FREE   LITURGY   WITH  THE   DIRECTORY.       47 

more  of  system,  sameness,  and  pre-arrangement.  Nor 
is  it  easy  to  see  what  advantage  would  be  gained  by  an 
ingenious  variety,  or  capricious  novelty,  so  far  as  that 
is  possible  in  reference  to  the  ordinary  devotions  of  a 
congregation,  when  there  might  be  customary  forms  of 
expressing  them,  which  have  been  used  and  sanctioned 
by  the  learned  and  godly  of  all  churches  and  ages; 
which  being  largely  taken  from  the  very  words  of  Scrip- 
ture, concisely  express  the  wants,  the  fears,  the  doubts, 
the  hopes,  and  the  joys  of  all  Christians;  and  which 
are  marked  by  a  simple  majesty  of  style,  a  chaste  fer- 
vor, tenderness,  and  solemnity,  utterly  unknown  in 
any  modern  compositions.  In  the  open,  voluntary  use 
of  such  helps  to  devotion,  both  parties  might  find  a 
mutual  relief  and  profit,  which  must  be  foregone  so 
long  as  either  the  people  are  at  the  mercy  of  random 
effusions,  or  the  minister  is  hampered  with  a  surrepti- 
tious form  of  his  own. 

We  may  add,  that  the  objection  now  under  consider- 
ation is  not  supported  by  facts.  Some  of  the  most 
spiritually-minded  men  that  ever  lived,  have  used  and 
contended  for  a  liturgy ;  but  formalists  will  be  formal 
under  any  system. 

Another  and  kindred  objection  is,  that  a  liturgy 
would  repress  all  originality  on  the  part  of  the  minister, 
and  foster  a  deadly  monotony  in  his  services.  The  life 
of  public  worship,  it  is  argued,  consists  in  that  vivid 
impression  made  by  an  earnest  speaker,  with  heart 
aglow,  and  voice  and  tone  spontaneously  giving  forth 
every  petition  as  an  expression  of  his  own  personal 
feeling.  Such  prayers,  it  is  said,  are  more  "interest- 
ing," "solemn,"  or  "touching,"  than  any  recited  form, 
however  appropriate.  We  admit  this  personal  or  indi- 
vidual element  to  be  a  great  advantage  in  the  sermon> 
and  even,  with  proper  limitations,  in  the  service.  The 
very  best  preaching  and  praying  are  confessedly  extem- 
poraneous, and  also  the  very  worst.  It  depends  entirely 
upon  the  person,  the  mood,  the  occasion,  and  the  cir- 
cumstances ;  and  when  all  of  these  are  not  perfectly 
favorable,  then  the  question  presents  another  aspect 
The  Apostle's  rule  is,  "Let  all  things  be  done  to  edify- 
ing;" and  there  may  be,  as  we  have  seen,  individual 


48  THE   CONSISTENCY   OF   A 

peculiarities  or  originalities  in  public  prayer  which  are 
not  edifying.  Because  the  broken,  confused  utterances 
of  some  private  suppliant  are  far  better  for  him  than 
any  form,  it  does  not  follow  that  they  will  also  be  more 
edifying  to  a  whole  assembly,  nor  is  it  quite  clear  that 
any  sentimental  advantage  or  pathetic  interest  gained 
by  their  exposure,  is  not  more  than  balanced  by  the 
risk  of  a  certain  vanity,  embarrassment,  or  indelicacy, 
on  the  one  side,  together  with  a  certain  admiration, 
regret,  or  pity,  on  the  other.  Ah !  it  may  be  pardona- 
ble in  us  to  like  to  hear  a  good  sermon  ;  but  is  it  wor- 
shipping God  to  like  to  hear  how  well  a  man  can  pray? 
and  do  we  not  sometimes  see  the  "  gift  of  prayer"  with- 
out the  grace,  as  well  as  the  grace  without  the  gift? 

Moreover,  the  objection  we  are  considering  is  valid 
only  on  the  assumption,  that  the  minister  is  so  slavishly 
tied  down  to  rules  and  forms,  that  he  cannot,  when  the 
fresh  mood  or  new  occasion  prompts  him,  break  away 
from  them  into  more  spontaneous  services.  It  would, 
of  course,  be  impossible  to  frame  either  directions  or 
samples  for  every  possible  emergency ;  and  the  only 
proper  design  of  a  liturgy  is,  to  give  edifying  expression 
to  those  stated  public  devotions,  which  are  in  their 
nature  fixed  and  invariable,  while  all  the  benefits  of  the 
most  informal  worship  may  still  be  sufficiently  retained 
in  the  lecture  and  prayer-meetings  during  the  week,  or 
in  the  second  service  on  the  Lord's  day,  as  well  as  by 
blending  free  with  stated  prayer,  on  all  occasions,  at 
discretion. 

A  far  more  specious  scruple  is,  that  liturgies  foster  an 
"rosthetical"  form  of  devotion,  or  cultivate  the  taste 
and  imagination  at  the  expense  of  the  heart  and  con- 
science. Some  persons,  it  is  asserted,  are  of  a  liturgi- 
cal temperament,  and  by  dwelling  critically  upon  the 
form  in  distinction  from  the  matter  or  spirit  of  worship, 
at  length  become  so  fastidious,  that  they  are  in  danger 
of  making  their  whole  religion  little  better  than  one  of 
the  fine  arts ;  and  this,  it  is  maintained,  is  a  weakness 
and  folly,  which  ought  to  be  mortified  rather  than 
humored. 

It  need  not  be  denied  that  there  may  be  an  excess  of 
even  &o  good  a  thing  as  good  taste;  but,  on  the  other 


FREE   LITURGY   WITH   THE   DIRECTORY.      49 

band,  it  must  be  confessed  that  the  holiest  things  may 
be  spoiled  by  so  trifling  a  thing  as  a  little  bad  taste. 
And  when  Presbyterian  congregations,  on  all  sides,  are 
to  be  found  worshipping  in  imitation  Parthenons 
and  Westminsters,  with  the  aid  of  costly  music  and 
oratory,  we  may  fairly  question,  what  should  be  the 
literary  character  of  their  liturgy ;  and,  whether  it 
would  not  be  wiser,  safer,  and  more  consistent  to  give 
vent  to  the  irrepressible  {esthetic  element  in  the 
form  of  a  reasonable  service,  than  to  lavish  it  upon 
artistic  surroundings,  so  little  in  keeping  with  the  tra- 
ditional simplicity  of  our  worship. 

It  is  also  sometimes  objected  that  forms  of  devotion, 
and  especially  those  in  the  Prayer-book,  are  suited  only 
to  the  worldly  classes  of  society,  and  to  such  as  are 
content  with  a  superficial  type  of  Christianity.  Even 
Episcopalian  dissent,  we  are  told,  with  the  prestige  of 
a  court  ritual,  is  undermining  "the  Church"  in  Scot- - 
land  ;  the  whole  fashionable  class  in  our  own  country 
are  assuming  a  liturgical  mode  of  worship  as  one  of 
their  prerogatives ;  and  its  general  adoption  in  the  pres- 
ent state  of  things,  could  only  relax  the  terms  of  com- 
munion, and  obscure  or  weaken  the  vital  distinction 
between  the  Church  and  the  world. 

We  have  no  disposition  to  make  light  of  such  appre- 
hensions. Let  it  be  freely  granted,  as  experience  both  in 
the  Old  and  the  New  world  has  shown,  that  an  imposed 
liturgy  does  thus  cramp  the  evangelizing  power  of  the 
jninistry,  and  foster  caste,  fashion,  and  worldliness; 
yet  this  could  not  be  charged  against  an  optional 
liturgy  to  be  used  or  forborne,  according  to  the  vary- 
ing exigency  of  places  and  occasions.  Nor  should  we 
disguise  it  from  ourselves  that,  without  some  flexible 
agency  of  this  kind,  we  are  in  danger  of  losing  our  hold 
upon  those  educated  classes  who  really  form  the  brain 
and  virtue  of  the  state.  It  is  in  fact  the  mission  of  a 
true  Church  of  Christ  to  embrace  within  itself  both 
extremes  of  the  social  scale,  and  so  mould  and  re  adjust 
all  ranks  and  conditions,  as  to  render  them  but  various 
members  of  one  and  the  same  mystical  body. 

As  to  the  objection,  that  it  would  cost  us  something 
of  church  pride  and  consistency,  or  expose  us  to  ridicule 

D 


60  THE   WARRANT   FOR   THE 

as  imitators,  if  this  be  so,  it  is  enough  to  say,  in  view  of 
the  historical  facts  already  presented,  that  the  sooner  all 
parties  are  rid  of  such  ideas  the  better. 

The  only  remaining  difficulty  we  now  think  of  is,  the 
want  of  a  suitable  manual  or  service-book,  sanctioned 
by  sufficient  Presbyterian  authority  to  insure  its  ortho- 
doxy, and  encourage  its  use.  We  believe  this  objection 
to  be  the  most  serious  that  can  be  raised;  but  by  no 
means  insuperable,  as  we  hope  may  appear  in  our  next 
chapter. 


CHAPTER  VIL 


THE  WARRANT  FOR  THE  PRESPYTERIAN  VERSION  01 
THE  PRAYER-BOOK. 

In  our  previous  essays  we  have  advocated  these  three 
means  of  correcting  and  improving  our  public  worship: 
1st.  In  all  cases  a  careful  attention  to  the  rules  and 
suggestions  of  the  Directory  ;  2d.  In  many  cases  a  sys- 
tem of  services,  with  forms  or  examples,  composed  or 
compiled  by  the  minister  for  his  own  assistance  ;  3d.  In 
some  cases,  where  the  parties  are  so  agreed,  a  liturgy, 
or  scheme  of  common  devotions,  for  both  minister  and 
congregation,  containing  not  merely  psalms  and  hymns, 
and  Directory,  but  tables  of  Scripture  lessons,  form?  of 
stated  prayer,  and  of  administration  of  the  sacraments, 
and  other  rites  of  the  Church.  Advancing  a  step  far- 
ther, we  desire  now  to  show  that  either  or  all  of  these 
advantages  can  be  secured  in  an  edition  of  the  Book  of 
Common  Prayer,  as  revised  by  the  Royal  Commission  of 
Presbyterian  Divines,  at  the  Savoy  Conference,  A.  D. 
1661,  and  in  agreement  with  our  Directory  for  Public 
Worship. 

As  this  was  with  the  writer  no  foregone  conclusion, 
but  a  wholly  unforeseen  result  of  some  studios  and 
efforts  in  the  direction  of  a  truly  Presbyterian  liturgy, 
he  begs  the  reader,  who  has  followed  him  thus  far,  to 


PRESBYTERIAN   PRAYER-BOOK.  51 

candidly  review  the  several  historical  facts  upon  which 
it  is  based,  and  the  arguments  upholding  it. 

1.  The  Prayer-book  was  set  aside  for  the  Directory  by 
the  Westminster  divines  on  avowed  principles  which  admi\ 
of  its  resumption.  In  their  Preface,  after  recounting  the 
eviU  then  arising  out  of  its  forcible  imposition  upon  the 
ch arches,  they  thus  declared  their  motives : 

"Upon  these,  and  many  the  like  weighty  considerations,  in  refer- 
ence to  the  whole  Book  in  general,  and  because  of  divers  particulars 
contained  in  it;  not  from  any  love  to  novelty,  or  intention  to  dis- 
parage our  first  reformers,  (of  whom  we  are  persuaded  that  were 
they  now  alive,  they  would  join  with  us  in  this  work,  and  whom  we 
acknowledge  as  excellent  instruments,  raised  by  God,  to  begin  the 
purging  and  building  of  his  house,  and  desire  they  may  be  had  of  us 
and  posterity  in  everlasting  remembrance,  with  thankfulness  and 
honor.)  but  that  we  may,  in  some  measure,  answer  the  gracious 
providence  of  God.  which  at  this  time  calleth  upon  us  for  further 
reformation,  and  may  satisfy  our  own. consciences,  and  answer  the 
expectation  of  other  reformed  churches,  and  the  desires  of  many  of 
the  godly  among  ourselves,  and  withal  give  some  public  testimony 
of  our  endeavors  for  uniformity  in  Divine  worship,  which  we  have 
promised  in  our  '  Solemn  League  and  Covenaut.'  We  have,  after 
earnest  and  frequent  calling  upon  the  name  of  God,  and  after  much 
consultation,  not  with  flesh  and  blood,  but  with  his  holy  word, 
resolved  to  lay  aside  the  former  liturgy,  with  the  many  rites  and 
ceremonies,  formerly  used  in  the  worship  of  God,  and  have  agreed 
upon  this  following  Directory  for  all  the  parts  of  public  worship,  at 
ordinary  and  extraordinary  times." 

We  believe  that  both  the  spirit  and  the  letter  of  these 
cautious  declarations  favor  the  point  we  are  arguing. 
When  it  is  remembered  that  the  Directory  was  mainly  a 
semi-political  device,*  resulting  from  the  opposite  forces 
of  prelacy  and  independency,  and  that  it  utterly  failed 
to  secure  the  "  covenanted  uniformity,"  for  which  it 
was  originally  framed  ;  and  when  it  is  remembered  that 
the  objections  therein  enumerated  against  the  Prayer- 
book,  such  as  the   imposition  of  things  indifferent  as 


♦The  Parlimentary  order  to  the  Assembly  of  Divines  was,  that 
they  should  confer  and  treat  among  themselves  '-'concerning  the 
Directory  of  Worship,  or  liturgy  hereafter  to  be  in  the  Church."  Th« 
subject  occupied  them  more  than  two  months,  and  the  result  was  a 
compromise  of  the  Scotch  Commissioners  with  the  Independents,  and 
of  both  with  the  English  Presbyterians.  To  escape  dicus«ion  a  very 
disproportionate  number  of  the  former,  were  appointed  on  the  Com- 
mittee to  prepare  the  Preface.  See  Hetherington's  History  of  West- 
minster Assembly,  pp.  153,  154.  Lightfoot's  Journal  of  Westminster 
Assembly,  Vol.  xiii.  p.  17.   Baird's  Book  of  Public  Prayer,  Intro,  p.  x% 


52*  THE  WARRANT  FOR  THE 

terms  of  communion,  the  suppression  of  free  prayer  and 
preaching,  the  obtrusion  of  new  papistical  ceremonies, 
and  the  maintenance  of  an  unedifying,  beneficed  clergy, 
were  chargeable  to  the  mere  political  and  sectarian 
surroundings  of  the  book,  rather  than  to  its  contents, 
duly  purged  and  amended ;  and  when,  moreover,  it  is 
remembered  that  we,  in  this  land  and  age  of  greater 
light  and  freedom,  are  no  longer  harassed  by  the  unto- 
ward influences,  and  driven  to  the  rash  extremes,  which 
this  liturgy  then  occasioned,  and  that  all  former  difficul- 
ties in  regard  to  its  use,  in  our  present  necessities  and 
opportunities,  have  subsided  into  mere  inherited  preju- 
dices; we  shall  surely  not  be  inconsistent,  to  say  the 
least,  if  we  return  to  it  as  to  the  work  of  our  revered 
forefathers,  and  thereby  again  illustrate  our  dearly 
bought  liberty,  as  well  to  resume  and  modify  it,  as  to 
lay  it  aside  according  to  the  varying  exigency  of  times 
and  occasions.  And,  lest  it  be  thought  we  misrepresent 
them,  let  the  simple  fact  which  afterwards  followed  be 
next  considered. 

2.  The  Prayer-booh  was  actually  revised  by  the  framera 
of  the  Directory,  and  their  associates,  with  a  view  to  its 
resumption.  Among  the  Presbyterian  Commissioners  at 
the  Savoy  Conference,  were  some  of  the  most  distin- 
guished Westminster  divines;*  and  their  own  immor- 
tal writings  still  rank  as  the  authorized  standards  of 
our  church,  f     Both  as  scholars  and  theologians  they 


*  Tuckney,  Calamy,  Spurstow,  Wallis,  Case,  Reynolds,  Newcomen, 
Conant,  Lightfoot,  etc. 

•j-  Tuckney  and  Reynolds  were  members  of  the  Committee  which 
framed  our  Confession  of  Faith.  Tuckney,  Arrowsmith,  and  New- 
comen were  the  committee  to  prepare  the  Larger  Catechism,  the 
principal  part  of  which  was  in  the  very  words  of  Tuckney.  Ihus 
the  name  first  among  the  revisers  of  the  Prayer-book,  had  also  been 
first  among  the  framers  of  our  standards.  See  History  of  the  West- 
minster Assembly,  compiled  for  the  Board  of  Publication,  from  the 
best  authorities,  pp.  348,  383.  The  composition  of  the  Shorter  Cate- 
chism is  commonly  attributed  to  Wallis.  see  Hetherington's  History 
of  the  Westminster  Assembly,  p.  261.  Reid's  Memoirs  of  the  Lives 
and  writings  of  the  Westminster  Divines,  p  IS7. 

See  the  'Non-Conformist's  Memorial";  being  an  account  of  the 
Lives,  Sufferings  and  Printed  Works,  of  the  two  thousand  Ministers 
ejected  from  the  Church  of  England. 


PRESBYTERIAN    PRAYER-BOOK.  53 

were  unequalled,*  either  then  or  since,  and  were  not 
despised  even  by  their  adversaries,  "who  proffered  them 
the  highest  honors  of  that  Church  establishment  which, 
with  the  spirit  of  martyrs,  they  afterwards  abandoned. 
It  cannot  be  charged,  much  less  proved  upon  such  men, 
that  they  were  of  a  compliant  or  compromising  temper. 
While,  as  they  declared,  they  had  "not  the  least 
thought  of  depraving  or  reproaching  the  Book  of  Com- 
mon Prayer,"  yet  their  "exceptions"  against  it  were 
not  only  "general,"  but  "particular"  or  verbal,  with  a 
degree  of  scrupulous  minuteness  that  would  now  be 
deemed  superfluous;  and  these  "exceptions,"  having 
never  been  fairly  acted  upon  by  both  parties,  have  come 
down  to  us  without  a  trace  or  taint  of  concession.  We 
have,  in  fact,  all  the  materials  of  a  thoroughly  Presby- 
terian edition  of  the  Prayer-book  in  the  form  of  such 
historical  documents  as  the  following : 

1.  "The  King's  Warrant  for  the  Conference  at  the  Savoy." 

2.  "The  Exceptions  of  the  Presbyterian  Ministers  against  the 
Book  of  Common  Prayer,"  (including  a  written  criticism  upon  both 
text  and  rubric,  with  proposed  alterations,  emendations,  and  addi- 
tions.) 

3.  "  The  Answer  of  the  Bishops  to  the  Exceptions  of  the  Minis- 
ters." 

4.  "  The  Petition  for  Peace  and  Concord,  presented  to  the  Bishops, 
with  the  proposed  Reformation  of  the  Liturgy." 

5.  '-The  Rejoinder  of  the  Ministers  to  the  Answer  of  the  Bishops 
— the  Grand  Debate  between  the  most  Reverend  the  Bishops  and 
the  Presbyterian  Divines,  appointed  bv  his  sacred  Majesty,  as  Com- 
missioners for  the  Review  and  Alteration  of  the  Book  of  Common 
Prayer,  &c,  being  an  exact  account  of  their  whole  proceedings. 
The  most  perfect  copy.    London,  1661 :  pp.  1 — H8."t 

*See  "An  Account  of  the  Ministers,  Lecturers,  Masters  and  Fel- 
lows of  Colleges  who  were  silenced  or  ejected  by  the  Act  of  Unifor- 
mity in  1661.  Designed  for  the  preserving  to  Posterity,  the  Memory 
of  their  Names,  Characters,  Writings,  and  Sufferings,"  in  two  vols., 
by  Edmund  Calamy,  D.  D.  London,  1713.  Also  the  same  enlarged, 
and  edited  by  Palmer,  in  3  vols.,  entitled  the  "Non-Conformist's 
Memorial,  being  an  account  of  the  Lives,  Sufferings,  and  Printed 
Works,  of  the  two  thousand  Ministers  ejected  from  the  Church  of 
England." 

f  As  collateral  aids  »ay  also  be  used,  the  present  English  Prayer- 
book  with  its  Presbyterian  emendations,  for  which  the  most  rev- 
erend Bishops  in  their  Preface  (see  the  English  edition)  thought 
fit  to  apologize ;  the  proposed  Prayer-book  of  1689,  which  wigf.amei 
in  consultation  with  the  leaders  of  the  ejected  Presbyterians,  and 
*hich,  in  the  opinion  of  Calamy,  would  have  satisfied  more  than 


54  THE   WARRANT   FOR   THE 

The  Book,  as  revised  and  amended  by  the  aid  of  these 
documents,  could  not  be  chargeable  with  any  private  or 
modern  fancies,  but  would  embody  the  matured  sugges- 
tions of  learned  and  godly  men,  who  were  lawfully 
charged  with  the  work  of  revision,  and  who,  in  that  good 
work,  endured  great  temptation  and  persecution.  And 
the  whole,  besides  being  a  worthy  memorial  of  our 
Church  forefathers,  would  be  at  least  as  truly  Presby- 
terian as  our  present  service-book,  which  contains  a 
Directory  of  Worship,  originally  framed-  by  ordained 
ministers  of  the  Church  of  England,  "with  the  assist- 
ance of  Commissioners  from  the  Church  of  Scotland,"  * 
and  a  collection  of  hymns  compiled  from  all  accessible 
sources.  But  the  last  shred  of  an  objection,  on  the 
score  of  consistent  Presbyterianism,  must  disappear 
before  our  next  consideration. 

3.  As  the  Directory  is  but  a  skeleton  of  the  Prayer- 
book,  so  the  Prayer-book  itself  is  but  a  compilation  which 
is  more  Presbyterian  than  Episcopalian  in  its  sources.  We 
mean  simply  to  say  that,  leaving  out  of  view  those  por- 
tions which  belong  exclusively  to  neither  party,  but  havs 
been  sanctioned  and  used  by  both,  (being  derived  from 
ancient  Christian  liturgies,  and  from  Lutheran  formu- 
laries,) the  remainder,  which  is  by  no  means  inconsider- 
able in  character  or  quantity,  is  almost  entirely  Presby- 
terian. This  is  unquestionably  true  of  the  Book  as 
revised  by  the  Savoy  Presbyterians,  and  it  is  sufficiently 
true  for  this  argument,  of  the  Book  as  it  is  now  familiar 
to  the  American  reader ;  as  will  appear  from  the  follow- 
ing general  reference  to  its  historical  sources.f 

The  Exhortation,  General  Confession,  Declaration  of 
Absolution,  and  General  Thanksgiving,  in  the  Order  for 
Daily  Prayer,  and  the  Ten  Commandments  as  they 
appear  in  the  Ante-Communion  Office,  are  admitted  to  be 


two-thirds  of  their  number;  and  the  different  Presbyterian  editions, 
dating  before  the  Savoy  Conference,  especially  the  Second  Book  of 
King  Edward  VI.,  to  which  the  Presbyterian  Commissioners  con- 
stantly appealed. 

*  Of  the  one  hundred  and  twenty  divines  in  the  Westminster 
Assembly,  five  were  Commissioners  from  the  Church  of  Scotland, 
•ix  or  seven  were  Independents,  several  were  Episcopalians,  and  th« 
itemainder  were  English  Presbyterians. 

i  See  Chapter  ix.  for  a  more  particular  analysis. 


PRESBYTERIAN   PRAYER-BOOK.  55 

of  Calvinistic  origin.  All  that  remains  (except  the 
apocryphal  Song  and  Lessons.)  viz.,  the  Te  Deura,  tho 
Litany,  the  Creeds,  the  Collects,  Epistles,  and  Gospels, 
have  passed  from  their  ancient  sources  through  Presby- 
terian sanctions,  and  under  a  Presbyterian  revision,  to 
their  present  form.  In  other  words,  the  whole  Lord's 
day  service,  as  usually  performed,  contains  but  a  single 
prayer*  that  can  be  traced  to  a  distinctively  Episcopa- 
lian origin;  and  for  the  obvious  reason,  partly,  that  that 
service  was  framed  before  the  assertion  of  Prelacy 
against  Presbytery  arose,  and  also  that  its  Protestant 
additions  and  emendations  are  almost  exclusively  from 
Calvinistic  sources. 

In  the  occasional  Offices  of  Baptism,  Matrimony,  Visi- 
tation of  the  Sick,  and  Burial  of  the  Dead,  the  question 
of  authorship  lies  between  the  Calvinist  and  the  Luthe- 
ran, or  between  the  French  and  the  German  Protestant, 
rather  than  between  the  Presbyterian  and  the  Episcopa- 
lian. While  portions  of  those  formularies  are  clearly 
traceable  to  the  Cologne  liturgy  of  the  Calvinistic  Bucer 
and  Melanchthon,  yet,  having  thus  originated  outside  of 
the  pretentious  Anglican  Prelacy,  they  belong  to  the 
general  class  of  Reformed  or  Protestant  /iOH-Episcopal 
rituals,  and  as  such,  might  have  continued  in  actual  use, 
but  for  certain  doubtful  expressions  and  superstitious 
ceremonies,  by  which  they  were  vitiated,  and  from  which 
our  ecclesiastical  fathers  in  the  Savoy  Conference  strove 
to  purge  them. 

As  to  the  Psalter,  it  is  well  known  that  it  was  first 
restored  to  the  people,  in  the  form  of  congregational 
psalmody,  in  the  Church  of  Geneva,  from  whence  it  was 
copied,  as  a  popular  element  of  worship  in  the  English 
churches. 

Of  the  whole  compilation,  indeed,  except  the  Ordinal 
or  ordination  services,  and  several  political  or  State 
services,  added  after  the  Savoy  Revision,  it  is  safe  to 
affirm,  that  were  it  amended  according  to  that  revision, 
it  would  be  as  thoroughly  Presbyterian  in  its  historical 
sources  sa  well  as  sanctions,  and,  in  fact,  in  every  thing 


*  Even  this  exception  is  doubtful.     See  Chapter  ix.     "Prayer  foi 
all  Conditions  of  Men." 


56  THE   WARRANT    FOR   THE 

but  its  present  popular  associations,  as  the  book  now 
used  in  our  pulpits  and  pews.  The  almost  universal 
impression  to  the  contrary  has  arisen  out  of  the  false 
assumption  that  our  forefathers  were  as  much  opposed 
to  Liturgy  as  Prelacy,  or  to  the  literary  contents  of  the 
Prayer-book,  as  to  the  tyrannical  statutes  and  supersti- 
tious rites  accompanying  it.  It  is  forgotten,  or  no  longer 
known  among  us,  that  the  Presbyterian  Church  in  Eng- 
land, with  her  two  thousand  clergy,  her  scholars,  divines, 
and  patriots  of  illustrious  memory,  her  prestige  of  learn- 
ing, rank,  and  power,  in  the  act  of  giving  up,  for  con- 
science' sake,  the  high  places  and  rich  livings  of  an  estab- 
lishment which  owed  its  restoration  to  her  loyalty,  also 
abandoned  a  liturgy  to  which  her  ministers  had  an 
hereditary  right,  upon  the  basis  of  which  their  adver- 
saries were  legally  compelled  to  meet  them  in  conference 
for  their  satisfaction,  and  which,  at  the  same  time,  they 
declared  they  had  "not  the  least  thought  of  depraving 
or  -eproaching."  And  this  hard  alternative*  into  which 
they  were  driven  by  the  exigencies  of  a  State  religion,  in 
an  age  of  sectarian  rancor  and  violence,  we  have  thought- 
lessly accepted  and  continued  as  our  sole,  normal  con- 
dition. But  surely,  after  two  centuries  of  peaceful 
progress,  in  another  country,  under  a  government  of 
equal  laws,  and  in  the  midst  of  spontaneous  tendencies 
towards  a  free,  spiritual  liturgy,  it  is  high  time  to  ask  if 
there  be  not  some  safe  mean  between  the  wild  extremes 
from  which  we  have  so  happily  escaped,  and  whether 


*  The  question  has  been  asked,  why  the  Presbyterian  clergy  did 
not  set  up  their  revised  Liturgy  or  reformed  Prayer-book,  outside  of 
the  Established  Church?  But  it  must  be  remembered  that  like  the 
Scotch  Presbyterians,  they  contended  for  the  principle  of  an  Estab- 
lishment, and  but  a  short  time  before,  by  Acts  of  King  and  Parlia- 
ment, legally  formed  part  of  it;  and  moreover,  it  was  only  through 
political  intrigue  that  they  lost  their  former  control  of  it;  the  "  Act 
of  Uniformity,"  in  plain  violation  of  the  Royal  Declaration,  having 
been  expressly  so  framed  as  to  drive  them  beyond  its  pale,  strip  them 
of  their  orders,  and  place  them  under  civil  disabilities  which  were 
only  removed  by  the  "Act  of  Toleration "  in  1698,  when  an  effort 
was  made,  by  a  new  Commission,  for  their  "Comprehension"  in  tho 
Establishment;  but  owing  to  various  causes,  "this  great  and  good 
work  at  that  time  miscarried."  See  Archbishop  Tillotson's  Works, 
p.  5,  12.  London  ed.  1752,  and  Calamy's  Abridgment  of  Baxter'* 
Hist,  of  his  Life  and  Times,  p.  317. 


PRESBYTERIAN   PRAYER-BOOK.  57 

history  has  not  reserved  it  as  a  just  providential  com- 
pensation, that  we  should  now  enter  into  the  labors, 
while  we  vindicate  the  fame,  of  those  faithful  men  "of 
whom  the  world  was  not  worthy." 

4.  Our  last  and  conclusive  argument  is,  that  the 
Prayer-book,  thus  revised,  with  our  American  Directory 
in  place  of  the  English  Rubric,  is  the  only  Presbyterian 
liturgy  that  is  either  desirable  or  practicable.  After  what 
we  have  stated  as  to  the  origin  and  history  of  that  com- 
pilation, we  shall  not  now  be  suspected  of  any  disloyalty 
in  affirming  that,  with  all  its  faults,  it  is  simply  incom- 
parable. No  one  who  studies  the  subject,  historically 
and  philosophically,  can  fail  to  see  that  it  meets  the 
needs  of  ordinary  divine  service  better  than  any  other 
formulary  that  has  ever  been  devised,  or  become  widely 
prevalent.  Afresh  worker  in  this  field,  taking  as  his 
ideal  of  Christian  worship  a  scheme  of  stated  forms, 
which  should  express,  in  simple  Scripture  phrase,  the 
common  needs  of  a  church  assembly,  and  be  redolent  of 
the  communion  of  saints  in  all  lands  and  ages — such  a 
worker,  after  all  the  thought  and  research  he  can  bestow 
upon  the  question,  at  length  finds  that  he  has  been  antici- 
pated by  a  book  which  is  framed  to  fit  the  mould  of  the 
universal  Christian  heart,  which  is  wrought  out  of  the 
warp  and  woof  of  ancient  and  modern  piety,  which  con- 
tains the  cream  of  all  liturgies,  both  of  our  own  and  of 
other  churches,  and  which  has  lingering  about  it  a  savor 
of  pure  and  fervent  devotion  belonging  to  no  other  unin- 
spired composition.  If  he  loves  our  English  Bible,  he 
must  also  love  that  English  liturgy  which  was  the  pro- 
duct of  the  same  age,  and  in  the  same  sacred  style.  To 
attempt  now  any  better  devotional  phraseology  would 
be  as  vain  as  to  frame  a  better  version  of  the  Holy  Scripj- 
tures.  To  attempt  any  different  compilation  would  be 
but  to  glean  in  fields  already  reaped  and  garnered; 
and  to  attempt  any  ingenious  recomposition  of  its  mate- 
rials, would  be  but  to  incur  the  odium  of  imitation  or 
invasion,  where  we  ought  rather  to  assert  an  original 
right  of  property  and  inheritance.  It  has,  in  fact,  been 
the  chief  mistake  of  our  liturgical  writers  hitherto,  that, 
from  a  well-meant  fear  of  concession  or  intrusion,  they 
have  so  generally  striven  to  ignore  a  collection  which  has 


58  THE   WARRANT    FOR   THE 

been  culled  from  the  gathered  wisdom  and  piety  of  th« 
Church  universal,  and  which,  after  all  that  has  been 
said  and  done  against  it,  has  continued,  for  these  seve- 
ral centuries  past,  the  only  Christian  liturgy  deserving 
the  name.* 

We  know  very  well,  indeed,  that  as  now  viewed  by 
Presbyterians,  it  has  many  serious  blemishes  and  incon- 
veniences, and  even  pernicious  errors,  f  the  still  remain- 
ing dross  of  the  furnace  through  which  it  has  passed; 
but  none  of  these,  it  will  be  found,  have  escaped  the 
searching  revision  and  thorough  expurgation  of  the 
Savoy  divines,  or  need  encumber  it  in  the  hands  of 
those  who  are  not  trammelled  with  inflexible  rubrics. 
As  combined  with  a  Directory,  allowing  to  the  minister 
his  liberty  to  remedy,  at  discretion,  the  tedious  length 
and  multiplicity  of  its  services,  and  neither  requiring 
nor  precluding  responses,  on  the  part  of  the  congrega- 
tion, nor  indeed  demanding  any  other  behaviour  than  is 
already  customary  in  our  assemblies,  it  would,  we  hon- 
estly believe,  be  the  best  liturgy  that  could  be  desired, 
or  now  devised. 

We  will  even  go  further,  and  declare  our  conviction 
that,  as  it  is  the  only  liturgy  fit  to  be  used,  so  it  is  the 
only  one  that  can  be  used  with  any  thing  like  Presbyte- 
rian consistency.  The  nature  of  our  system,  and  the 
nature  of  the  exigency,  combine  to  shut  us  up  to  this 
alternative.  On  the  one  hand  the  wise,  generous  spirit 
of  our  system  will  not  allow  the  whole  Church  to  be 
hampered  with  any  thing  more  liturgical  than  a  Direc- 
tory; and,  on  the  other  hand,  the  exigency  to  be  met 
is  such,  that  it  cannot  be  fully  supplied  by  mere  private 


*  We  do  not  except  the  Presbyterian  Liturgies  of  the  continent  for 
the  reason  that  they  break  more  entirely  with  the  "Catholic  or 
Universal  Church"  of  the  past,  tban  was  deemed  necessary  by  the 
Savoy  Presbyterians;  and  moreover,  being  of  foreign  origin  and  mod- 
ern translation,  are  wanting  in  that  solemn  scriptural  style,  peculiar 
to  the  old  English  of  our  Bibles,  and  so  desirable  in  ord«r  to  separate 
the  language  of  public  worship  from  that  Of  ordiuary  literature  and 
conversation. 

f  For  example;  the  Baptismal  offices  and  the  Ordinal,  which,  it  is 
Well  known,  are  not,  in  their  most  natural  sense  and  effect,  entirely 
acceptable  even  to  all  Episcopalians,  and  still  less  to  the  great  masj 
of  Christians  in  other  churches. 


PRESBYTERIAN   PRAYER-BOOK.  59 

or  voluntary  efforts.  For  any  single  pastor  to  compose 
a  liturgy,  would  be  as  absurd  as  to  compose  a  hymn- 
book;  and  for  him  to  compile  one,  exclusive  of  the 
Prayer-book,  would  be  as  impossible  as  to  compile  a 
new  creed  or  psalter.  No  man  or  body  of  men  now 
living  could  frame  any  better,  or  any  other  formulary, 
at  all  answering  to  the  proper  idea  of  a  liturgy,  than 
that  which  our  ecclesiastical  forefathers  in  England 
have  first  revised,  and  then  bequeathed  to  us,  invested 
with  the  halo  of  martyrdom ;  and  by  adopting  it  as  the 
fruit  of  their  orthodoxy,  learning  and  piety,  while  we 
gain  all  the  advantages  of  authority,  antiquity,  catho- 
licity, and  perfect  fitness,  we  sacrifice  neither  our 
liberty,  nor  our  just  pride  as  Presbyterians.* 


*  To  say  that  Presbyterians  would  become  Episcopalians  by  thus 
returning  to  a  liturgy  inherited  and  revised  by  the  framers  of 
our  own  Church  standards,  is  like  saying  that  Episcopalians  are 
becoming  Presbyterians  because  they  have  begun  to  discover  that 
the  framers  of  their  Church  standards  held  to*Apostolical  succession, 
if  they  held  it  at  all.  as  prcsbyterial  rather  than  episcopal.  A  series 
of  learned  and  able  articles  have  lately  appeared  in  the  Episcopal 
Recorder  in  which  the  writer  conclusively  shows: 

"1.  That  in  the  Ordinal,  as  it  was  urrunged  by  Cranmer.  Ridley, 
and  their  coadjutors,  there  is  no  difference  in  the  words  of  ordaining, 
to  distinguish  the  office  of  Bishop  from  that  of  Presbyter.  This  dis- 
tinction was  not  made  till  one  hundred  years  later,  by  the  Bishops 
under  Charles  II. 

"2.  There  is  no  evidence,  in  v-he  form  itself,  that  the  Reformers 
regarded  the  office  as  a  distinct  ord*.r.  deiived  from  Scripture." 

And  in  view  of  the  facts  and  authorities  which  he  cites,  he  perti- 
nently asks: 

•'  Is  it  not  evident  that  the  Reformers,  if  they  believed  in  any 
doctrine  of  ministerial  succession,  regarded  it  as  belonging  to  the 
order  of  presbyters  by  divine  appointment?  ...  If  the  succes- 
sion is  not  in  the  presbyterate  by  divine  right,  why  did  members 
h'  Id  livings  by  law  in  the  Church  of  England,  who  were  ordained 
by  presbyters  alone,  preaching  and  administering  the  sacraments  to 
the  members  of  that  church  for  more  than  a  century?  What 
ground,  then,  is  therein  the  Ordinal  (as  arranged  by  the  Reform- 
ers.) for  this  boasted  pergonal,  tactual,  spostolk-  episcopal  succession, 
which  has  led  to  sacramental  error,  defection  to  Popery,  spread  dis- 
cord in  our  communion,  repelied  our  fellow  christians,  and  pre- 
vent 1  a  union  of  Protestant  Chri-tendom?"  He  also  expresses  the 
"confident  hope."  on  behalf  of  the  Episcopal  inns  generally,  that 
Ihese  views  will  'commend  them  to*  the  Te-pect  and  confidence  oi 
intelligent  Christians  in  their -respective  churches."  See  "The 
View  or  t>:::  Church  uro  Ministry  of  Christ,  as  held  by  the  Pro- 
testant Episcopal  Church,  contained  in  her  standards,  and  explained 
according  to  the  published  expositions  of  the  compilers  and  revisers 


60  THE   WARRANT   FOR   THE 

Nor  could  its  use  in  common  with  that  highly  respect* 
able  denomination,  which  meanwhile  has  arisen  in  our 
own  country,  and  so  faithfully  preserved  and  honored 

of  the  Book  of  Common  Prayer." — Episcopal  Recorder,  Art.  ix., 
March  1863. 

While  our  neighbors  are  thus  proving  themselves  to  he  such  good 
Presbyterians,  we  are  tempted  to  reciprocate,  by  reminding  them 
that  the  first  American  Presbytery,  by  any  test  that  may  be  applied 
to  it,  is  quite  as  certainly  traceable  to  "the  Apostles'  time,"  through 
the  Church  of  Scotland,  as  the  first  American  Episcopate,  through 
the  Church  of  England;  and  although,  like  the  venerable  Bishop 
White,  we  are  somewhat  indifferent  concerning  this  question  of 
an  Apostolical  pedigree,  yet  it  is  because  we  insist  only  upon  our 
Apostolical  doctrine  and  discipline.  Wherever  these  marks  of  the 
true  succession  appear,  we  are  happy  to  honor  and  sanction  them, 
whether  in  ministers  of  the  Protestant  Episcopal  Church,  or  any 
of  its  sister  denominations.  See  Alexander's  "  Essays  on  the  Primi- 
tive Church  Offices,"  p.  177. 

We  have  said  that  Bishop  White  was  somewhat  indifferent  as  to 
the  Episcopal  succession.  It  does  not  seem  to  be  generally  known 
or  remembered,  how  narrowly  that  eminent  divine  and  patriot 
escaped  becoming  a  Pres-byterian.  In  a  learned  essay  which  he 
published  at  the  time  of  the  Revolution,  entitled,  "  The  Case  of  the 
Episcopal  Churches  in  the  United  States  Considered,"  will  be  found  the 
"sketch  of  a  frame  of  government,"  which  so  substantially  accords 
with  the  Constitution  of  the  Presbyterian  Church,  one  caunot  but 
regret  that  the  course  of  events  did  not  favour  its  adoption.  It 
proposed  a  series  of  representative  bodies,  corresponding  respectively 
to  the  Presbytery,  Synod,  and  General  Assembly,  (p.  12.)  with  the 
difference  that  the  Moderator  of  each  Presbytery  was  to  be  a  perma- 
nent officer,  to  be  invested,  however,  with  no  exclusive  power  of 
ordination  or  confirmation,  and  to  be  burdened  with  no  duty  that 
should  "  materially  interfere  with  his  employments  in  the  station 
of  a  parochial  clergyman,"  (p.  11);  and  as  at  that  time  it  was  objected 
that  "the  very  name  of  Dishop  is  offensive,"  he  w;'s  to  be  entitled 
"  a  President,  a  Superintendent,  or  in  plain  English,  and  according 
to  the  literal  translation  of  the  original,  an  Overseer,"  (p.  -19.)  The 
scheme  would,  indeed,  further  comprise  "a  general  approbation  of 
Episcopacy,  and  a  declaration  of  an  intention  to  procure  the  succes- 
sion as  soon  as  conveniently  may  be."  But  the  author  himself 
declares  that  "the  proposal  to  constitute  a  frame  of  government,  the 
execution  of  which  shall  depend  on  the  pleasure  of  persons  un- 
known, differing  from  us  in  language,  habits,  and  perhaps  in  reli- 
gious principles,  has  too  ludicrous  an  appearance  to  deserve  consid- 
eration," (p.  17);  and  in  view  of  the  existing  rapture  with  the  British 
government,  he  urges  "an  immediate  exevvtion  of  the  plan,  without 
waiting  for  the  Episcopal  succession,"  "on  the  presumption  that  the 
worship  of  God,  and  the  instruction  and  reformation  of  the  people, 
are  the  principal  objects  of  ecclesiastical  discipline,  and  to  relinquish 
them  from  a  scrupulous  adherence  to  episcopacy,  is  sacrificing  the 
substance  to  the  ceremony,"  (p.  19.)  In  support  of  the  plan,  then 
follows  an  admirable  argument  from  history  and  Scripture  against 
the  divine  right  of  episcopacy,  (chap,  v.,)  with  this  conclusion 


PRESBYTERIAN   PRAYER-BOOK.  61 

it  among  us,  be  other  than  pleasing  to  any,  in  either 
Church,  who  "profess  and  call  themselves  Christians," 
or  who  are  ready  to  rejoice  at  the  many  and  great 
things  in  which  Christians  can  agree,  as  compared 
with  the  few  and  small  things  in  which  they  differ. 

We  conclude  this  part  of  our  subject  with  two  infer- 
ences. The  one  is,  that  the  liturgical  question  has 
already  been  exhausted,  so  far  as  discussion  could 
exhaust  it,  by  a  former  age.  The  time  for  mere  argu- 
ment has  gone  by.  We  have  here  presented,  not  with- 
out some  needful  exaggeration,  it  may  be,  a  side  which 
Presbyterians  have  but  seldom  viewed.  We  know  very 
well  what  strong  reasonings  can  be  brought  from  the 
opposite  side;  but  we  know  also  that  no  reasonings 
that  could  now  be  brought  from  either  side  would  equal 
those  of  the  disputants  who  were  once  so  terribly  in 


"  Now  if  the  form  of  church  government  rest  on  no  other  foundation 
than  ancient  and  apostolic  practice,  it  is  humbly  submitted  to  con- 
sideration, whether  Episcopalians  will  not  be  thought  scarcely 
deserving  the  name  of  Christians,  should  they,  rather  than  consent 
to  a  temporary  deviation,  abandon  every  ordinance  of  positive  and 
divine  appointment,"  (p.  25.)  He  further  suggests  that  "  should  the 
episcopal  succession  afterwards  be  obtained,  any  supposed  imperfec- 
tions of  the  intermediate  ordinations  might,  if  it  were  judged  proper, 
be  supplied  without  acknowledging  their  nullity,  by  a  conditional 
ordination  resembling  that  of  conditional  baptism  in  the  liturgy," 
(p.  20.);  but  beyond  this  very  dubious  intimation,  there  is  not  a 
sentence  to  show  that  "the  succession  supposed  necessary  to  consti- 
tute the  Episcopal  character,"  (p.  15,)  was  considered  by  him  to  be 
in  any  view  essentia)  or  fundamental. 

Eventually,  however,  as  it  is  well  known,  circumstances  altered 
"the  case  of  the  Episcopal  churches,"  and  developed  in  them  a  dif- 
ferent theory  of  ecclesiastical  polity.  The  first  General  Convention 
petitioned  the  EDglish  Archbishops  that  they  "would  be  pleased  to 
confer  the  Episcopal  character,"  and,  on  certain  terms,  the  petition 
was  granted  by  Act  of  Parliament;  Bishop  White  himself  being  one 
of  the  clergymen  who  crossed  the  ocean  to  receive  consecration.  If 
this  course  indicated  a  radical  change  of  opinions  on  his  part,  ihe 
above  quotations  could  only  appear  perplexing  to  all  parties.  Under 
the  circumstances,  we  incline  to  the  hypothesis  that,  like  Bishop 
Reynolds  of  Norwich,  he  continued  at  heart  as  good  a  Presbyterian 
after  as  before  his  promotion  to  a  diocesan  charge;  fop  certainly  no 
one  can  read  his  able  treatise  without  feeling  what  the  Bishop  him- 
self says  of  a  similar  work  of  Stillingfleet,  that  "  the  book  seems 
easier  retracted  than  refuted.''  (p.  25.) 

The  copy  from  which  we  quote  bears  the  imprint  of  William  Clay- 
poole.  Philadelphia,  17S2,  and  contains  the  autograph  of  th« 
teamed  author. 


62  THE    HISTORICAL    MATERIALS    FOR 

earnest,  as  to  add  battles  to  their  books,  diplomacy  td 
their  logic,  and  martyrdom  to  their  orthodoxy 

The  other  inference  is,  that  the  whole  question  is  one 
of  the  unsolved  problems  which  the  Old  World  has  be- 
queathed to  the  New.  Although  so  thoroughly  can- 
vassed there,  yet  it  was  at  length  settled  only  by  the 
strong  arm  of  the  law,  and  in  a  manner  that  posterity 
here  refuses  to  accept  as  final  or  satisfactory:  The 
Directory  of  the  Established  Church  of  Scotland,  and 
the  Liturgy  of  the  Established  Church  of  England,  the 
several  fruits  of  a  sectarian  warfare,  that  would  permit 
neither  to  live  but  by  exterminating  the  other,  cannot 
now  be  viewed,  in  the  light  of  facts  around  us,  as  other 
than  rash  extremes,  from  which  the  free  churches  of 
this  land  are  already  verging  towards  a  substantial 
unity,  in  the  midst  of  trivial  diversity. 

On  the  24th  of  August  last,  in  the  city  of  London, 
but  out  of  the  Church  of  England,  was  commemorated 
the  bi-centenary  of  that  black  day  in  her  saints'  calen- 
dar, the  second  St.  Bartholomew  tragedy,  which  gave 
her  the  Prayer-book,  without  the  pledged  alterations, 
at  a  cost  of  so  many  martyrs  for  Presbyterian  orthodoxy 
and  spirituality.  Should  the  same  work  as  here  issued 
on  the  basis  of  their  revision,  and  in  their  name,  do 
aught  towards  that  spiritual  "Act  of  Uniformity," 
which  neither  covenants  nor  statutes  could  then  com- 
pel, or  now  retard,  their  testimony  will  not  have  been 
in  vain. 


CHAPTEE  VIII. 


IHB    HISTORICAL    MATERIALS     FOR    THE    PRESBYTERIAN 
PRAYER-BOOK. 

We  have  maintained  that  the  problem  of  a  Presbyterian 
liturgy  can  only  be  met  and  solved  by  bringing  the 
American  Presbyterianism  of  the  Nineteenth  Century 
into  contact  with  the  English  Presbyterianism  of  the 


THE   PRESBYTERIAN   PRAYER-BOOK.  63 

Seventeenth  Century,  through  an  edition  of  the  Prayer- 
book,  as  revised  by  the  Savoy  divines  on  the  one  side, 
and  conformed  to  our  Directory  of  Worship  on  the  other. 
It  alone  would  be  a  truly  Christian  liturgy,  since  it 
would  be  a  formulated  expression  of  the  devotions  of 
God's  people  as  guided  and  illumined  by  the  Holy  Ghost 
in  all  ages  of  the  Church;  it  alone  would  be  a  truly 
Protestant  liturgy,  since  it  would  be  freed  from  Mediae- 
val or  Roman  errors  and  superstitions,  and  retain  only 
such  ancient  formulas  as  are  consistent  with  Primitive 
Christianity,  together  with  the  choicest  formulas  of  the 
Reformation ;  and  it  alone  would  be  a  truly  Presbyterian 
liturgy,  since  it  would  rest  upon  the  authority  of  twenty 
orthodox  divines,  some  of  whom  were  among  the 
framers  of  our  Church  standards,  some  of  whom  could 
have  been  bishops  had  they  not  preferred  to  remain 
presbyters  and  Presbyterians,  and  nearly  all  of  whom 
maintained  their  Presbyterianism  at  a  sacrifice  of  every, 
worldly  interest.  We  propose  now  to  glance  at  the  his- 
torical materials  for  such  an  e-dition,  and  the  principles 
which  should  govern  us  in  applying  them. 

"In  the  beginning  of  the  blessed  Reformation,"  said 
the  framers  of  our  Directory,*  "our  wise  and  pious 
ancestors  took  care  to  set  forth  an  order  for  redress  of 
many  things  which  they  then,  by  the  Word,  discovered 
to  be  vain,  erroneous,  superstitious,  and  idolatrous,  in 
the  public  worship  of  God.  This  occasioned  many 
godly  and  learned  men  to  rejoice  much  at  the  Book  of 
Common  Prayer  at  that  time  set  forth;  because  the 
mass,  and  the  rest  of  the  Latin  service  being  removed, 
the  public  worship  was  celebrated  in  our  own  tongue. 
Many  of  the  common  people  also  received  benefit  by 
hearing  the  Scriptures  read  in  their  own  language, 
which  formerly  were  unto  them  as  a  book  that  is  sealed. 

"Howbeifr  long  and  sad  experience  hath  made  it  mani- 
fest that  the  Liturgy  used  in  the  Church  of  England 
(notwithstanding  all  the  pains  and  religious  intentions 
of  the  compilers  of  it)  hath  proved  an  offence,  not  only 
fco  many  of  the  godly  at  home,  but  also  to  the  reformed 
Churches  abroad." 


*  Preface  to  the  Westminster  Directory. 


64  THE   HISTORICAL   MATERIALS   FOR 

The  history  of  the  Prayer-book  is  indeed  but  the  his 
tory  of  a  struggle  between  evangelism  and  ritualism, 
spirituality  and  formality,  in  the  Protestant  Church  of 
England.  The  successive  revisions  of  the  book  were 
the  pitched  battles  between  the  two  parties,  and  the 
Savoy  Conference  was  a  last,  decisive  encounter,  which 
marked  the  defeat  on  English  soil  of  those  Presbyterian 
principles  which  have  since  arisen  and  nourished  with- 
out restraint  in  the  Church  of  Scotland  and  in  the 
churches  of  this  country. 

At  the  very  dawn  of  the  Reformation,  these  two  ten- 
dencies began  to  show  themselves.  The  first  Prayer- 
book  of  King  Edward  VI.,  in  1549,  had  scarcely  been 
issued  before  it  was  eagerly  assailed  by  the  more  evan- 
gelical reformers,  its  relics  of  papal  superstition 
expunged,  and  the  whole  thoroughly  reviewed  and 
amended.  The  result  was  King  Edward's  Second  Book 
in  1552,  by  which  the  Calvinistic  side  of  the  Reforma- 
tion got  a  firm  foothold  in  the  Church  of  England.  The 
compilers  and  first  revisers  of  the  liturgy  held  to 
diocesan  episcopacy  simply  as  a  convenient  ancient 
institution  which  had  been  kept  up  in  the  Church 
"from  the  Apostles'  time,"  and  formed  part  of  the 
existing  organization  of  the  State,  a  bishop  being  also 
a  baron  of  the  realm;  and  they  not  only  recognised  the 
parity  of  bishops  and  presbyters,*  but  invited  foreign 
Presbyterian  divines  to  occupy  chairs  of  divinity  in 
their  universities,  and  to  sit  with  them  in  a  synod  or 
council  for  the  settlement  of  doctrine. f  More  than 
this;  they  actually  consulted  them,  while  the  church 
service  was  undergoing  reviewal,  and  drew  largely  from 
Presbyterian  formularies  which  were  then  at  hand  and 
in  use  in  the  foreign  congregations  of  Lasko  and  Pol- 
lanus.     The  introductory  portions  of  the  Daily  Prayer 


*  Strype's  Life  of  Cranmer,  p.  420.  Oxford  edition ;  and  similar 
opinions  of  Bishops  Hooper,  Jewel,  Grindal,  Parkhurst,  Ponet,  <&c, 
Jn  their  writings  collected  by  the  Parker  Society.  They  have  been 
admirably  ejllated  in  a  series  of  articles  in  the  Episcopal  Recorder, 
Philadelphia,  1863. 

f  See  Letters  of  Cranmer  to  Calvin,  Bullinsrer,  Melanchtbon, 
Bucer,  Lasco,  and  Hardenberg.  Remains;  Parker  Society,  pp. 420— 
434;  Strype's  Life  of  Cranmer,  vol.  i.  pp.  260,  410. 


THE   PRESBYTERIAN   PRAYER-BOOK.  65 

and  the  Communion  were  the  fruit,  and  still  remain  as 
the  monuments,  of  this  first  revision. 

The  fortunes  of  the  book  are  next  to  be  traced  to 
Frankfort  on  the  Continent,  whither  it  had  been  carried 
by  the  English  Reformers  in  their  flight  from  the  perse- 
cutions of  Queen  Mary.  John  Knox  was  chosen  one 
of  the  ministers  to  the  congregation  of  exiles;  and 
attempts  were  made,  though  not  without  some  scanda- 
lous dissensions,  at  a  further  reformation  of  the  Church 
ritual.  Men  who  afterwards  became  eminent  bishops  in 
the  English  Church,  at  this  time  "gave  up  private  bap- 
tisms, confirmation  of  children,  saints'  days,  kneeling 
at  the  Holy  Communion,  the  linen  surplices  of  the  min- 
isters, crosses,  and  other  things  of  the  like  character," 
retaining,  however,  "the  remainder  of  the  form  of 
prayer  and  of  the  administration  of  the  sacraments ;" 
and  "with  the  consent  of  the  whole  Church  there  was 
forthwith  appointed  one  pastor,  two  preachers,  four, 
elders,  two  deacons;  the  greatest  care  being  taken  that 
every  one  should  be  at  perfect  liberty  to  vote  as  he 
pleased."  Had  these  large  concessions  been  properly 
represented  to  Calvin,  to  whom  both  parties  appealed, 
it  is  fair  to  presume,  he  would  have  been  more  than 
satisfied  with  so  near  an  approach  to  Presbyterian  ideas 
of  polity  and  worship.*  But  the  controversy  became 
embittered  with  personal  and  national  antipathies; 
Knox  and  Whittingham,  through  the  intrigue  of  their 
adversaries,  were  driven  from  Frankfort  to  Geneva, 
where  they  set  up  the  Book  of  Common  Order  in 
antithesis  to  the  Book  of  Common  Prayer;  and  thus 
were  sown  the  seeds  of  the  great  schism  between  the 
Church  of  England  and  the  Church  of  Scotland. 

Upon  the  accession  of  Queen  Elizabeth  in  1558,  the  ex- 
ilesf  were  admitted  to  places  of  authority  and  influence 


*  Compare  a  "  Brieff  Discours  off  the  troubles  begonne  at  Frank- 
ford  in  Germany,  A.  D.  1554,  Abowte  the  Booke  off  Common 
Prayer  and  Ceremonies,"  (reprinted  London,  1845.)  with  the  Letters 
addressed  to  Calvin  by  Cox,  (afterwards  Bishop  of  Ely,)  Saedys, 
(Archbishop  of  York,)  Qrindal,  (Archbishop  of  Canterbury,)  &a 
Original  Letters,  vol.  ii.  pp.  753 — 63.    Parker  Society  edition. 

f  "Some  of  whom,  during  their  absence,  had  been  ordained 
according  to  the  customs  of  the  countries  where  thej  had  resided 


66  THE    HISTORICAL    MATERIALS   FOR 

in  the  English  Church,  and,  as  might  be  expected,  they 
came  back  prepared  to  urge  the  reforms  which  they 
had  practised  while  abroad.*  Such,  at  least,  was  the 
drift  of  their  emendations,  when  occupied  with  the  revi- 
sion of  the  Prayer-book;  but  the  compromising  policy 
of  Elizabeth,  who  had  to  deal  with  Romanists  as  well  as 
Protestants,  prevailed  against  the  ecclesiastical  com- 
mission,! and  the  liturgy,  as  re-established,  leaned 
backward  from  the  Second  book  of  King  Edward  to- 
ward the  First. 

The  great  movement  itself,  however,  still  went  for- 
ward. "The  Genevan  faction,  or  Puritan  J  party,"  as 
it  is  the  fashion  of  certain  writers  to  call  them,  began 
to  issue  modified  editions  of  the  Prayer-book,  or  in 
social  worship  to  use  Calvin's  or  Knox's  liturgy,  and 
even  to  form  presbyteries  within  the  Church  establish- 
ment. $     And  when  King  James  ascended  the  throne  in 

These  were  admitted,  without  re-ordiDation,  to  preach  and  hold 
benefices.  One  of  them  (Whittingham)  was  promoted  to  a  deanery." 
Bishop  White's  Essay  on  "  The  Case  of  the  Episcopal  Churches," 
page  22. 

*  Strype's  Annals,  vol.  i.,  p.  127. 

f  "  Except  Archbishop  Parker,  who  had  remained  in  England 
during  the  late  reign,  and  Cox,  Bishop  of  Ely,  who  had  taken  a 
strong  part  at  Frankfort  against  innovation,  all  the  most  eminent 
churchmen,  such  as  Jewell,  Grindal,  Sandys,  Noell,  were  in  favour 
of  leaving  off  the  surplice,  and  what  were  called  the  Popish  ceremo- 
nies. Whether  their  objections  are  to  be  deemed  narrow  and  frivo- 
lous, or  otherwise,  it  is  inconsistent  with  veracity  to  dissemble  that 
the  Queen  alone  was  the  cause  of  retaining  those  observances  to 
which  the  great  separation  from  the  Anglican  establishment  is 
ascribed."    Hallam.    Const.  Hist,  of  England,  chap.  iv. 

X  The  term  Puritan  was  originally  applied  to  all  who  sought 
greater  purity  in  the  Church,  by  freeiug  it  from  the  remaining 
errors  and  superstitions  of  Romanism.  The  Presbyterian  Puritans 
were  from  the  first  strict  churchmen,  agreeing  with  the  Congrega- 
tional Puritans  in  being  Calvinists,  but  differing  from  them  on 
questions  of  polity  and  liturgy.  As  they  appeared  "  in  the  manor- 
houses  of  that  old  time,  they  were  a  stately,  polite,  religious  people; 
not  austere,  yet  not  frivolous;  whose  theory  of  life  was  that  the 
chief  end  of  man  is  not  to  amuse  and  he  amused,  but  to  glorify  God 
and  enjoy  him  for  ever."     Bayne's  Historical  Introduction. 

§  For  a  lull  account  of  the  rise  and  srread  of  Presbyteriauism  in 
the  Church  of  England,  and  its  early  and  continued  assertion  of 
itself  against  Congregationalism  on  the  one  side,  and  Ritualism  on 
the  other,  see  the  learned  work  of  Professor  Samuel  Hopkins,  "Th9 
Puritans  and  Queen  Elizabeth,"  vol.  i.  chap  x.,  vol.  ii.  chaps,  xv. 
xvi.  Also  Hetherington's  History  of  the  Westminster  Divines, 
p.  43 ;  Hodge's  History  of  Pres.  Church,  chap.  L 


THE   PRESBYTERIAN   PRAYER-BOOK.  67 

1603,  they  had  grown  strong  enough  to  present  the 
famous  "Millenary  Petition,"  (so  called  because  of  its 
thousand  signatures,)  in  which  they  renewed  the  objec- 
tions first  raised  at  Frankfort,  praying  "that  the  cross 
in  baptism,  interrogatories  ministered  to  infants,  con- 
firmations, as  superfluous,  maybe  taken  away;  baptism 
not  to  be  administered  by  women,  and  so  explained; 
that  examination  may  go  before  the  communion;  that 
it  be  ministered  with  a  sermon ;  that  divers  terms 
of  priests  and  absolution,  and  some  other  used,  with 
the  ring  in  marriage,  and  other  such  like  in  the  book 
may  be  corrected ;  the  longsomeness  of  service  abridged ; 
church  songs  and  music  moderated  to  better  edification; 
that  the  Lord's  day  be  not  profaned;  the  rest  upon 
holidays  not  so  strictly  urged;  that  there  may  be  an 
uniformity  of  doctrine  prescribed;  no  Popish  opinion 
to  be  any  more  taught  or  defended;  no  ministers 
charged  to  teach  their  people  to  bow  at  the  name  of 
Jesus;  and  that  the  Canonical  Scriptures  only  be  read 
in  church."  And  in  view  of  this  petition,  it  was  deemed 
debatable  by  Archbishop  Whitgift  "whether  to  over- 
throw the  said  book,  or  to  make  alteration  of  things 
disliked  in  it."  About  this  time  also  Lord  Bacon  pub- 
lished a  pamphlet,  in  which,  says  Hallam,  "he  excepts 
to  several  matters  of  ceremony;  the  cap  and  surplice, 
the  ring  in  marriage,  the  use  of  organs,  the  form  of 
absolution,  lay-baptism,  &c."  The  result  was  that  a 
Conference  between  the  parties  was  appointed  by  King 
James  at  Hampton  Court,  and,  after  some  discussion, 
several  emendations  made,  which,  if  trivial,  at  least 
showed  the  steady  growth  of  evangelical  opinions. 

"While,  however,  Presbyterian  divines  were  thus 
striving  after  a  more  primitive  and  Protestant  worship, 
the  opposite  party  were  as  steadily  aiming  at  a  semi- 
popish  ritual,  until  at  length,  under  the  reign  of 
Charles  I.,  in  1637,  the  long  pent  storm  burst  forth. 
Archbishop  Laud,  with  that  passion  for  mediaeval  art 
which  has  since  ensnared  so  many  tasteful  but  narrow 
minds,  began  his  ecclesiological  experiments  upon  the 
Scots.  Then  followed  the  events  described  in  our  first 
chapters — the  wild  uprising  of  the  Covenanters — their 
eolemn  League  with  the  Puritans — the  vain  attempt  by 


68  THE   HISTORICAL   MATERIALS   FOR 

a  new  and  more  radical  revision  of  the  Prayer-book  to 
stay  the  revolution — the  defeat  of  Prelacy  by  the  Par- 
liamentary forces — the  Assembly  of  Divines  at  West- 
minster— the  Establishment  of  the  Directory  in  place  of 
the  Liturgy — the  rapid  increase  of  the  Independents — 
the  overthrow  of  both  Church  and  State  in  the  time  of 
the  Commonwealth — the  protest  of  the  Presbyterian 
Clergy  of  London  against  the  death  of  Charles  the  First 
and  the  crowning  of  Charles  the  Second,  by  the  Scottish 
Presbyterians — the  ultimate  restoration  of  the  Mon- 
archy through  their  combined  efforts  and  those  of  the 
Episcopalian  Royalists — the  re-action  of  Presbyterian- 
ism  in  favor  of  a  revised  Liturgy — its  failure  to  effect  a 
Reformation  of  the  Prayer-book  through  the  Savoy 
Conference* — and  its  final  extinction  by  the  Act  of 
Uniformity. 

Thus  it  appears  that  from  the  very  origin  of  the 
Prayer-book,  the  spirit  of  English  Presbyterianism  had 
been  steadily  gaining  ground  with  each  successive 
revision,  until  at  length  it  found  itself  between  two 
extreme  factions,  one  of  which  could  see  nothing  good 
in  the  book,  and  the  other  nothing  evil  in  it ;  and  in  the 
vain  effort  by  turns  to  master  and  conciliate  these  hos- 
tile elements  within  the  pale  of  an  Established  Church, 
it  finally  perished.  But  it  died,  only  as  the  martyr  dies, 
for  the  good  of  posterity.  At  the  cost  of  its  own  life  it 
restored  monarchy  to  England,  and  gave  democracy  to 
America,  and  to  the  church  universal  bequeathed  an 
amended  Prayer-book,  which,  if  it  is  still,  as  hitherto,  to 
live  only  in  history,  must  ever  remain  as  the  model  of  a 
pure,  free,  and  catholic  liturgy. 

Now  when  we  come  to  sift  the  literary  materials  which 
have  accumulated  during  this  exciting  history,  it  will  be 
found  that,  for  our  present  purpose,  we  need  make  no 
account  of  any  documents  or  writings  before  the  last 


*  "The  minds  of  the  ruling  Episcopalians,  irritated  by  recent  suf- 
ferings, were  less  intent  on  conciliation  than  on  retaliation.  Bishop 
Burnet  assigns  a  reason  still  less  excusable:  that  many  great  pre- 
ferments were  in  the  hands  of  obnoxious  persons,  who  on  account  of 
their  services  towards  the  restoration,  could  not  otherwise  be  ejected, 
than  by  making  the  terms  of  conformity  difficult."  Bishop  White's 
Essay,  p.  23 


THE   PRESBYTERIAN   PRAYER-BOOK.  69 

revision  in  1661 :  partly  because  it  was  not  until  that  time 
that  English  Presbyterianism  had  fully  unfolded  and 
defined  itself  against  Independency  as  well  as  Prelacy, 
and  also  because  it  then  in  fact  gave  a  resume  (more 
thorough  than  any  that  could  now  be  made,)  of  the  pre- 
vious Puritan  revisions,  together  with  its  own  matured 
exceptions  and  emendations.  The  records  of  the  Savoy 
Conference  alone,  will  yield  us  that  expurgated  Prayer- 
book  which,  in  contrast  with  the  Episcopalian  editions 
now  in  use,  shall  express  the  sense  of  our  standards  on 
the  authority,  and  to  a  great  extent,  in  the  very  words  of 
the  learned  divines  who  first  framed  and  used  them. 

And  happily,  these  invaluable  records  are  not  only 
full  and  explicit,  but  at  length  easily  accessible.*  It 
would  be  interesting  to  take  them  up  in  detail,  and  dis- 
cuss them  in  their  bearings  upon  the  condition  and  pros- 
pects of  modern  Presbyterianism.  But  the  question 
before  us  requires  us  only  to  select  and  present  that  one 
important  document  into  which  is  collected  the  sense  of 
all  the  others,  and  which  must  ever  remain  as  the  basis 
of  anything  deserving  to  be  called  a  Presbyterian 
Liturgy. 

A  glance  at  the  historyf  will  show  that  the  paper 


*  The  Editor  had  been  endeavoring  to  gather  these  papers  from  the 
obscure  works  in  which  they  have  hitherto  been  scattered,  when 
his  attention  was  called  to  a  full  collection  of  them,  entitled  <;  Docu- 
ments  relating  to  the  Settlement  of  the  Church  of  England,  by  the  Act 
of  Uniformity  of  1662,"  a  list  of  which  will  be  found  in  our  Appen- 
dix. The  volume  is  issued  by  the  "United  Saint  Bartholomew 
Committee,"  an  organization  formed  in  connection  with  the  recent 
Bicentenary  Celebration  of  Nonconformity  in  London;  and  a 
Second  Edition  has  a  Historical  Introduction  by  the  distinguished 
Essayist,  Peter  Bayne,  Esq.,  Editor  of  the  Weekly  Fevieiv.  an  Organ  of 
the  English  Synod.  The  scries  of  Documents,  thus  for  the  first  time 
Issued  in  a  connected  form.  ';  exhibits  the  relations  of  the  King,  the 
Parliament,  the  Bishops,  and  the  Presbyterian  Divines  to  each  other 
in  the  discussions  which  preceded  and  resulted  in  the  Act  of  Uni- 
formity:*' and  the  Committee  declare  it  was  their  "  unanimous  reso- 
lution that,  in  collecting  them  and  presenting  them  to  public  notice, 
the  most  rigid  impartiality  should  be  observed.-'  Their  republication 
in  our  own  country  wou'd  shed  much  light  into  this  greatly  neglec- 
ted department  of  our  Church  History. 

f  The  fullest  account  mny  be  found  in  Reliquiae  Baxterianse,  or 
Baxter's  History  of  his  own  Life  and  Times,  at  first  edited  by  Syl- 
vester, and  afterwards  abridged  by  Calamy,  (Chapter  viii.  London  ed., 
1713,)  and  by  Orme.  (vol.  i.  pp.  181—193,  Boston  ed ,  1831.)     Othsi 


70  THE    HISTORICAL    MATERIALS   FOR 

entitled  "  The  Exceptions  against  the  Book  of  Common 
Prayer"  compiled  by  Reynolds,  Wallis,  Calamy,  ]Sew- 
comen,  Bates,  Clarke,  Jacomb,  &c,  and  presented  at 
the  opening  of  the  Conference,  is  the  only  document 
which  fully  and  authoritatively  represents  the  views  of 
the  Presbyterian  Commissioners.  Other  writings  were 
indeed  offered  in  their  name,  but  not,  as  it  would  seem, 
with  their  full  knowledge  and  sanction;  this  one  being 
in  fact  the  report  of  a  committee  to  which  had  been 
assigned  the  duty  of  preparing  the  proposed  "correc- 
tions and  amendments,"  while  the  other  papers,  "The 
Petition  for  Peace  and  Concord  presented  to  the  Bishops 
with  the  proposed  Reformation  of  the  Liturgy,"  "The 
Rejoinder  of  the  Ministers  to  the  Answer  of  the  Bish- 
ops," and  "The  Petition  to  the  King  at  the  close  of  the 
Conference,"  were  of  Baxter's  composition  alone,  and 
brought  forward  at  a  stage  of  the  proceedings  when  it 
had  become  plain  that  the  Conference  was  a  failure, 
and  after  several  of  the  Presbyterians,  among  them 
Tuckney,  had  already  left,  in  despair  of  any  reconcilia- 
tion. We  make  this  discrimination  merely  to  simplify 
our  task;  for  the  writings  in  question  are  not  only  deeply 
interesting  as  memorials  of  the  time,  but  also  exceed- 
ingly valuable  for  confirming  and  interpreting  that  chief 
document  of  the  revision. 

As  to  the  production  known  as  Baxter's  "Reformed 
Liturgy,"  it  should  be  observed,  that  it  does  not  appear 
among  the  records,*  and  according  to  his  statement, 
was  not  even  read  by  the  opposite  party.  It  was  in 
fact  precluded  by  the  terms  of  the  King's  Warrant, 
which  extended  only  to  "corrections,  alterations,  and 
amendments;"  having  been  ingeniously  so  framed  as 
to  exclude  the  "additional  forms"  promised  in  the 
King's  Declaration.  Under  this  misapprehension,  the 
task  of  preparing  such  supplementary  forms  would  seem 
,indeed  to  have  been  assigned  to  Baxter;  but  not,  as 
has  been  absurdly  charged,  with  the  view  of  substitut- 


pfcetches  are  given  by  Collier,  Rurnet.  Neal.  and  various  later  writer?, 
but  they  are  mainly  derived  from  Baxter's  Narrative. 

*  It  may  be  found  in  Calamy '8  Life  of  Baxter,  vol.  i.,  London  ed* 
1713.    Also  in  Hall's  Reliquiae  Liturgicae. 


THE   PRESBYTERIAN    PRATER-BOOK.  71 

ing  them  as  a  new  liturgy  in  place  of  the  Prayer-book. 
The  real  object  aimed  at  was  to  secure  freedom  of  wor- 
ship, by  the  "addition  or  insertion  of  some  other  vary- 
ing forms  in  Scripture  phrase,  to  be  used  at  the  minis- 
ter's choice,"*  as  well  as  to  enrich  the  book  with  more 
Protestant  models  of  devotion  than  the  meagre  versicles 
and  collects  of  which  it  was  then  chiefly  composed. 
Time  may  have  shown  that  this  scheme  was  impractica- 
ble, and  set  a  lower  estimate  than  his  own  upon  Bax- 
ter's liturgical  efforts  ;  but  the  defect  at  which  they  were 
aimed  was  one  which  the  Episcopalian  Commissioners 
themselves  afterward  endeavored  to  supply,  and  which 
to  this  day  is  felt  as  a  serious  want  by  all  who  are 
accustomed  to  the  freshness  and  variety  of  a  less  rigid 
mode  of  worship.  It  is  a  defect,  however,  which  is 
only  to  be  remedied  by  the  grace  of  extemporaneous 
prayer;  and  the  fate  of  Baxter's  effusion  should  be  a 
warning  to  every  ambitious  liturgy-maker  not  to  think 
slating  for  that  class  of  devotions  which  cannot," 
in  the  nature  of  the  case,  be  formulated,  but  must  be 
left  to  the  pastor  or  bishop  of  each  flock,  as  the  mood  or 
occasion  will  prompt  him.  Of  all  such  rash  attempts 
we  may  say  what  Milton  said  of  the  imposed  Prayer- 
book:  "To  imprison  and  confine  by  force,  within  a  pin- 
fold of  set  words,  those  two  most  unimprisonable  things, 
our  prayers  and  that  divine  spirit  of  utterance  that 
moves  them,  is  a  tyranny  that  would  have  longer  hands 
than  those  giants  who  threatened  bondage  to  heaven,  "f 
Our  present  concern,  therefore,  is  only  with  those 
ancient  and  catholic  models  which  alone  can  properly 
enter  into  a  free  liturgy,  and  upon  which  alone  the  col- 
lective wisdom  of  the  Presbyterian  Commissioners  was 
exercised.  And  no  one  can  read  their  paper  of  correc- 
tions without  being  struck  at  once  with  its  cautious  and 
conservative  tenor,  and  its  entire  harmony  with  the 
genius  of  Presbyterian  worship.  It  yielded  no  small 
share  of  the  emendations  which  distinguish  the  present 
Prayer-bo:k+  of  the  Church   of  England,   and  largely 

*  Documents,  p.  17. 

f  Eikonoklastes,  Chapter   xvi.,  upon   the  Ordinance  agaiost  th« 
Co  •  men  Prayer-book. 
X  Preface  to  the  English  Prnyer  book. 


72  THE   HISTORICAL   MATERIALS   FOR 

accords  with  the  exceptions  which  at  this  day  are  taken 
by  the  Liberal  and  Evangelical  party.  We  may  add, 
that  whatever  comparative  excellences  are  to  be  found 
in  the  edition  of  the  Protestant  Episcopal  Church  in 
this  country,*  if  not  remotely  derived  from  its  sugges- 
tions, are  at  least  in  agreement  with  them.  And  yet 
it  is,  at  the  same  time,  so  distinctive  and  unequivocal,  in 
those  parts  which  have  hitherto  been  disregarded,  that 
any  sound  Presbyterian  of  the  present  day  will  imme- 
diately recognise  in  it  the  work  of  the  large-hearted 
men  to  whom  we  look  as  the  founders  and  framers  of 
our  Church. 

While,  however,  all  this  is  true  of  the  paper  in  gene- 
ral, yet  it  will  be  found  that,  in  the  actual  work  of 
applying  it  as  in  this  edition,  two  abatements  must  be' 
made  in  regard  to  such  of  its  details  as  are  confessedly 
of  minor  importance,  and  involve  no  question  of  doc- 
trine or  principle. 

In  the  first  place,  it  will  be  seen  that  the  authors  of 
the  document  themselves  carefully  discriminate  between 
"some  particulars  that  seem  to  be  corrupt,  and  to  carry 
in  them  a  repugnancy  to  the  rule  of  the  Gospel,"  and 
"  others  dubious  and  disputable  as  not  having  a  clear 
foundation  in  Scripture  for  their  warrant,"  or  still 
others  "of  inferior  consideration,  verbal  rather  than 
material,  which,  were  they  not  in  the  public  liturgy  of 
so  famous  a  church,  we  should  not  have  mentioned." 
And  that  they  would  not  have  been  tenacious  of  such 
points,  had  they  been  met  by  the  other  party  with  a 
spirit  of  .amicable  conference,  is  not  only  plain  from  the 
paper  itself,  (which  was  never  designed  as  an  ultimatum, 
being  composed  mainly  of  proposals  and  matters  for 
treaty  and  consultation,)  but  was  afterwards  shown  by 
their  own  concessions,  when  some  of  them,  in  the  year 
1698,  under  the  reign  of  King  William,  united  with  Til- 
Iotson,  Stillingfleet,  Tennison,  and  other  eminent  Bish- 
ops, in  a  second  attempt  to  revise  the  Liturgy  with  a 
view  to  their  comprehension  in  the  Church  Establish- 
ment.f     And  though  the  effort  again  proved  a  failure, 

*  Preface,  fourth  paragraph,  and  p.  75  below. 
t  The  MS.  of  the  Alterations  in  the.  Book  of  Common  Prayer  p 
by  the  Boyal  Commissioners  for  the  Bevision  of  the  Liturgy  in  1689| 


THE   PRESBYTERIAN    PRAYER-BOOK.  73 

yet  it  has  yielded  us  additional  and  most  valuable  helps, 
which  we  have  not  failed  to  use,  in  the  interpretation 
and  application  of  the  document  before  us. 

In  the  second  place,  it  should  be  remembered  that 
since  this  document  was  prepared,  a  great  change  has 
been  steadily  working  in  regard  to  many  matters  of  mere 
usage  and  taste,  involving  no  essential  principle  of  Pres- 
byterianism.  The  whole  liturgical  question,  indeed, 
has  meanwhile  become  reversed.  Then  it  was  the  lib- 
erty to  use  the  gift  of  prayer  which  was  first  to  be 
asserted;  now  it  is  the  liberty  to  use  forms  of  prayer 
which  is  still  to  be  preserved.  It  is  obvious  that  many 
things  which  then  were  simply  intolerable  as  parts  of 
an  enforced  liturgy,  may  now  be  safely  left  indifferent 
under  a  directory,  and  that  in  thus  consigning  them  to 
the  spontaneous  action  of  Christian  feeling  we  are  not 
abandoning,  but  only  following  out  the  principles  of  our 
forefathers,  who  craved  no  other  freedom  for  themselves 
than  they  were  willing  to  concede  to  their  brethren.* 
Nor  should  it  surprise  us  to  find,  after  the  lapse  of  two 
centuries,  and  in  the  altered  circumstances  in  which  we 
are  now  placed,  that  some  of  their  minor  criticisms 
seem  trivial  or  inapplicable.  This  may  only  show  what 
they  themselves  maintained,  how  impossible  it  is  to  make 
rules  and  forms  for  all  cases,  and  also  how  invariable  is 
that  law  of  the  human  mind,  by  which  it  reacts  from  any 
extreme  into  which  it  has  been  driven. 


after  lying  hidden  under  seal  in  Lambeth  Library  for  more  than  a 
century  and  a  half,  became  at  length  accessible,  by  order  of  Parlia- 
ment, in  the  Blue  Book  of  June  2d,  1854.  An  "Account  of  the  pro- 
ceedings of  the  Commissioners,"  and  an  Abstract  of  their  proposed 
Emendations  is  given  by  Calamy  in  his  Life  of  Baxter.  Chapter  xvii. 
Vol.  i.  A  summary  is  also  given  in  Procter's  History  of  Prayer-book, 
p.  146,  and  the  Revised  Collects  by  Baird  in  the"  Book  of  Public 
Prayer.  The  Alterations  have  been  largely  used  by  Rev.  Richard 
Bingham,  in  a  late  work  entitled  "  Liturgice  Eecusce  Exemplar:  the 
Prayer  book  as  it  might  be :  or  Formularies  old,  revised,  and  new, 
suggesting  a  reconstructed  and  amplified  Liturgy.''  London,  1S63. 

*  ■■'W'e  would  avoid  both  the  extreme  that  would  have  no  forma, 
and  the  contrary  extreme  that  would  have  nothing  but  forms.  .  .  . 
It  is  a  matter  of  far  greater  trouble  to  us.  that  you  would  deny  ua 
and  all  ministers  the  liberty  of  using  any  other  prayers  besides  (the 
forms  in)  the  liturgy  than  that  you  impose  these."  Rejoinder  of  the 
Presbyterians;  Documents  p.  247. 


74  THE    HISTORICAL   MATERIALS    FOR 

And  yet,  it  would  be  a  great  mistake  to  suppose, 
because  this  paper  was,  in  some  trifling  respects,  origin- 
ally defective,  and  in  others  has  become  obsolete,  that 
therefore  the  editor  has  been  thrown  entirely  upon  hia 
own  taste  and  judgment,  in  applying  it,  or  evenin  supply- 
ing its  little  deficiencies.  We  fortunately  possess  certain 
collateral  sources  of  information,  quite  as  authoritative 
and  explicit,  by  means  of  which  the  two  principal  docu- 
ments to  be  used  may  be  fully  confirmed  and  comple- 
mented even  to  the  smallest  particulars.  What  is  want- 
ing in  the  Savoy  records,  or  in  our  Directory*  is  more  than 
made  up  to  us  by  other  authorities  cotemporary  with 
the  former,  and  cognate  to  the  latter,  so  that  not  only 
upon  all  the  great  substantials  of  doctrine  and  order, 
but  also  upon  the  veriest  minutiae  of  usage,  convenience, 
and  taste,  we  can  converge  the  light  of  history  from 
every  quarter. 

If  now  we  bring  together  and  arrange  the  materials 
chiefly  used  in  discriminating  and  preparing  this  edition, 
they  may  thus  be  exhibited  at  one  view: 

THE    PRAYER-BOOK    OF    CHARLES    I. 

Presbyterian  Exceptions  0/I66I.  The  Assembly's  Directory. 

Presbyterian  Kejoinder  of  1661.  The  Assembly's  Digest. 

Semi-Presbyterian  Revision  of  1689.      The  Calviuistic  Liturgies. 

THE    PRESBYTERIAN    PRAYER-BOOK. 

It  will  be  seen  that  the  editor's  task  has  been  simply 
to  take  that  edition  which  was  in  the  hands  of  the  Savoy 
Commissioners,  and,  in  the  first  instance,  apply  to  it 
the  two  documents  which  respectively  represent  the 
English  and  the  American  view  of  its  contents;  and  his 
duty  and  aim  have  been  to  reject  everything  inconsis- 
tent with  both,  and  retain  all  of  either  that  remains. 
The  text,  therefore,  or  body  of  the  service,  has  only 
been  a'tered  so  far  as  the  "Exceptions"  require;  but 
the  Rubric  has  been  everywhere  superseded  by  the 
Directory,  especially  in  the  sacramental  offices,  in  which 
it  has  been  inserted  literally.  Thus  the  doctrinal  frame- 
work has  been  taken  from  our  standards,  while  the  form 
and  fashion  of  the  whole  have  been  rendered  expressive 
of  their  import. 


THE   PRESBYTERIAN   PRAYER-BOOK.  75 

Then,  as  to  the  numerous  details  not  reached  by 
these  two  chief  documents,  we  have  used  the  auxiliary 
writings  severally  connected  with  them.  For  confirm- 
ing and  supplementing  the  Exceptions,  we  have  com- 
pared Baxter's  Rejoinder,  which  exhibits  the  Presbyte- 
rians at  their  farthest  extreme  from  the  Episcopalians,* 
and  the  Revision  of  1689,  which  exhibits  the  Episco- 
palians in  their  nearest  approach  to  the  Presbyte- 
rians.f  For  confirming  and  supplementing  the  Direc- 
tory, we  have  compared  the  Assembly's  Acts  and 
Deliverances,  which  present  the  most  modern  and 
American  phase  of  Presbyterianism,  and  the  Calvinistic 
or  Reformed  Liturgies,  which  present  its  most  ancient 
and  catholic  aspect.  And  then  the  several  products  of 
these  comparisons  have  been  blended  in  the  work  of 
emendation,  so  far  as  consistent  with  each  other  and 
with  the  work  as  a  whole.  The  result  is,  unless  we 
greatly  over-estimate  our  labors,  a  Prayer-book  so 
amended  as  to  contain  nothing,  however  trivial,  for 
which  good  Presbyterian  authority  and  usage  cannot  be 
cited. 

Having  thus  collected,  sifted,  and  applied  our  mate- 
rials, it  only  remains  to  analyze  the  product  before  us 
by  tracing  the  several  offices  to  their  historical  sources, 
and  showing  their  fitness  either  as  materials  or  models 
of  divine  worship.  This  we  propose  to  do  in  our  next 
chapter,  leaving  the  reader,  as  we  proceed,  to  compare 
the  text  with  our  commentary  upon  it. 


*  "All  which  considered,  we  altogether  despair  of  that  happy  suc- 
cess which  thousands  hope  and  wait  for  from  this  his  Majesty's 
commission;  unless  God  shall  incline  your  hearts  for  the  peace  and 
union  of  the  nation,  to  a  more  considerable  and  satisfactory  altera- 
tion of  the  liturgy."  Calamy  in  the  Presbyterian  Rejoinder;  Docu- 
ments, p.  204. 

t  "Thus  much  I  shall  venture  to  say,  that  such  Amendments  as 
those  were,  with  such  an  allowance  in  the  point  of  Orders  for  Ordi- 
nation by  Presbyters,  as  is  made  13  Fliz.,  cap.  12,  would,  in  all  proba- 
bility, have  brought  in  two-thirds  of  the  Dissenters  in  England." 
Calamy,  in  his  Life  of  Baxter,  vol.  i.  p.  448. 

We  have  also  made  use  of  the  "Proposals  for  a  Comprehension  of 
the  Presbyterians."  made  by  Ktillingfleet  and  Tillotsouin  conference 
with  Manton  Bates  and  Baxter  in  1668.    Ibid.  p.  317. 


76    ANALYSIS  OF  THE  PRAYER-BOOK. 


CHAPTEE  IX. 

HISTORICAL   AND   CRITICAL  ANALYSIS    OF   THE  AMENDED 
PRESBYTERIAN    PRAYER-BOOK. 

As  the  object  we  have  in  view  does  not  take  us  over 
the  ancient  ground  common  to  all  Liturgies  and  Prayer- 
books,  and  already  pre-occupied  by  so  many  learned 
treatises,*  we  shall  confine  ourselves  mainly  to  such  in- 
vestigations as  may  serve  to  distinguish  this  edition  from 
others;  and  our  method  will  be  to  penetrate  first  to 
the  original  sources  from  which  the  book  was  compiled, 
and  then,  by  a  more  specific  criticism  of  its  contents,  to 
trace  the  changes  through  which  it  has  passed  to  its 
present  amended  form,  together  with  the  reasons  active 
in  producing  them. 

Sect.  I.     The  Catholic  Originals. 

In  the  early  progress  of  the  Reformation,  royal 
injunctions  were  given  that  certain  portions  of  the 
Latin  service,  then  used  in  the  churches,  such  as  the 
Lord's  Prayer,  the  Creed,  and  the  Epistle  and  Gospel 
for  the  day,  should  be  recited  from  the  pulpit  in  the 
mother  tongue;  that  the  English  Litany  should  be  said 
plainly  by  the  priest  and  choir  in  the  midst  of  the 
church;  and  that  after  matins  should  be  read  a  Lesson 
from  the  New  Testament,  and  after  evensong  a  Lesson 
from  the  Old  Testament,  f  At  the  same  time  an  "Order 
of  Communion"  was  issued,  restoring  the  cup  to  the 
laity,  and  virtually  abolishing  the  Roman  Mass; J  and 

*  Palmer:  Origines  Liturgicce.  Bingham:  Origines  Eccksiasti&B. 
Maskel:  Monumenta  Ritualia  Ecdesice  Av.glicance.  Freeman:  Prin- 
ciples  of  Divine  Service. 

f  Injunctions  given  by  the  most  Excellent  Prince,  Edward  the 
Sixth,  &c.  Appendix  to  Archbishop  Cranmer's  Remains,  p.  498. 
Parker  Society  ed. 

%  Liturgies  of  King  Edward  the  Sixth,  pp.  1—8,  Parker  Society 
edition. 


THE   PROTESTANT  ORIGINALS.  77 

at  length  these  several  elements  of  a  Protestant  liturgy 
became  embodied  in  a  ''Book  of  Common  Prayer," 
designed  to  supersede  the  old  monastic  ritual,  and 
engage  the  whole  people  intelligently  in  every  part  of 
divine  service.* 

The  nucleus  cf  the  Prayer-book  was  thus  immediately 
derived  from  the  Breviary  and  Missal,  as  translated  by 
the  English  Reformers,  and  adapted  to  the  uses  of  con- 
gregational worship :  but  remotely  it  was  of  much  more 
primitive  and  less  questionable  origin;  and,  as  here 
presented,  after  all  the  revisions  it  has  undergone,  with 
its  numerous  Protestant  accretions,  erasions,  and  emen- 
dations, it  will  be  found  to  retain  scarcely  a  trace  of  the 
Roman  and  Anglican  channels  through  which  it  has 
passed  from  its  ancient  sources,  and  to  be  indeed,  so  far 
as  it  is  not  distinctively  Presbyterian,  simply  catholic 
or  common  to  all  churches  of  Christ. 

Leaving  this  fact  to  appear  as  we  proceed,  we  pass  to 
those  more  modern  originals  concerning  which  there  is 
greater  diversity  of  opinion. 

Sect.  II.     The  Protestant  Originals. 

Besides  the  ancient  service-books  there  were  also  in 
the  hands  of  the  compilers  of  the  Prayer-book  three 
new  formularies,  portions  of  which  were  incorporated 
in  the  first  and  second  editions.  These  were,  1.  Her- 
mann's Consultation  or  scheme  of  doctrine  and  wor- 
ship for  the  Electorate  of  Cologne.  2.  Pollnnus's 
Liturgy  of  the  Church  of  French  Refugees  in  England. 
3.  Lasco's  Ecclesiastical  Service  of  the  Church  of 
German  Foreigners  in  London.  It  is  important  to 
discriminate  the  sources  from  which  these  formularies 
had  been  compiled,  and  the  changes  they  underwent 
both  before  and  after  they  were  embodied  in  the  Eng- 
lish liturgy. 

As  to  the  origin  of  the  two  last  named  productions 
there  can  be  no  question.  It  is  conceded  by  all  parties, 
that  they  were  translated  from  a  form  which  had  been 
"composed  and  used  by  Calvin  in  the  church  at  Stras- 


*  Preface  to  the  Book  of  Common  Prayer,  1549,  Strype,  vol.  ii 
p.  133. 


78     ANALYSIS  OF  THE  PRAYER-BOOK. 

burg,  and  which  became  the  germ  and  model  of  all  the 
Reformed  liturgies.*  This  is  clear  not  only  from  their 
structure  and  contents,  but  also  from  the  events  con- 
nected with  their  origin  and  history. 

Valerandus  Pollanus  was  Calvin's  successor  at  Stras- 
burg,  and  on  the  publication  of  the  Interim,  an  imperial 
edict  adverse  to  the  Reformers,  fled  with  his  congrega- 
tion to  England,  where  the  Lord  Protector  gave  them 
an  asylum  in  Somersetshire,  and  allowed  them  the  free 
use  of  their  ritual  in  Glastonbury  Cathedral.  The  dis- 
putes in  the  English  church  which  led -to  the  further 
reformation  and  amendment  of  the  Prayer-book,  turned 
the  attention  of  both  parties  to  these  foreign  Protest- 
ants, and  Pollanus  in  1550-51,  published  in  Latin,  Cal- 
vin's Strasburg  liturgy  as  used  by  them,  together  with 
a  Dedication  to  King  Edward  the  Sixth,  and  an  Apol- 
ogy, vindicating  them  from  the  aspersions  of  the 
Romanists,  f 


*  This  must  not  be  confounded  with  Calvin's  Genevan  Liturgy, 
•which  differed  from  the  Strasburg  in  some  of  the  respects  in  which 
the  latter  agreed,  with  the  Prayer-book.    Eutaxia,  p.  20,  206. 

The  following  authorities,  representing  all  varieties  of  theologi- 
cal prepossession,  may  be  consulted  in  regard  to  the  Calvinistic  origi- 
nals of  the  Prayer-book: 

{Anglican.)  History  of  the  Prayer-book,  by  Archdeacon  Berens, 
published  by  the  Society  for  Promoting  Christian  Knowledge,  pages 
39,  41,  43,  87,  88,  141,  355—8;  Archbishop  Laurence's  Bampton  Lec- 
tures, pages  207,  208;  Freeman's  "Principles  of  Divine  Service,''  vol. 
i.,  p.  313;  Procter's  History  of  the  Prayer-book,  pages  31,  32.  4" — 49, 
341,  346,  note;  "Private  Prayers  in  the  Reign  of  Queen  Elizabeth;" 
Parker  Society,  p.  488,  note;  Strype's  Eccl.  Mem.  vol.  ii..  chapter 
xxix. ;  Burnet's  History  of  the  Reformation,  p.  415 ;  Strype's  Life  of 
Cranmer,  p.  200,  and  Appendix ;  Heylin's  History  of  the  Reforma- 
tion, published  by  the  Eccl.  Hist.  Society,  vol.  i.  pages  193.  22';,  270; 
IXardwieke's  History  of  the  Christian  Church  during  the  Reforma- 
tion, Cambridge  edition,  pages  222,  223. 

(German.)  Daniel's  Codex  Liturgicus;  Eccl.  Ref.  et  Angl.,  vol.  i; 
Ebrard's  Keformirtes  Kirchenbuch,  p.  323;  Hertzog's  Encyclopedia. 
Articles:   England,  Anglican  Church,  Cranmer,  and  Calvin. 

(America)}.)  Bishop  Brownel's  Commentary  on  the  Prayer  book, 
Introduction,  p  21.  Eutaxia  or  the  Presbyterian  Liturgies,  chapters 
x — xii.  Mr.  Baird's  careful  researches  into  the  Calvinistic  Liturgies 
place  his  work  in  the  first  rank  of  authorities 

T  Liturgia  Szcra,  Seu  Ritus  Ministerii  in  Ecclesia  Peregrinvrum 
Profagorum  propter  Efoangelium  C/'iristi  Argentina',  1551.  Cum 
Apologia  pro  hoc  Liturgia.  Par  Valerandum  PoUanum  Flawh-um, 
The  date  is  incorrectly  given  by  Proctor.  Compare  with  Suype- 
vol.  ii.  379.    It  may  be  found  in  Daniel's  Codex  Liturgicus,  vol.  i. 


THE  PROTESTANT  ORIGINALS.  79 

About  the  same  time  a  distinguished  P0I3,  John  A. 
tiasco,  also  a  Calvinist,  or  Zwinglian,  took  shelter  in 
England  upon  the  invitation  of  Cranmer,  and  was 
appointed  superintendent  of  the  foreign  congregation  of 
refugees  in  London.  The  liturgy  used  in  their  worship, 
was  prepared  by  him  on  the  basis  of  that  translated  by 
PollanuB,  and  was  published  both  in  Dutch  and  in 
Latin.*  Lasco,  moreover,  was  intimately  associated 
with  Cranmer,  as  his  guest  and  adviser,  while  the 
liturgy  was  undergoing  revision,  and  took  an  active  part 
in  the  whole  work  of  the  English  Reformation. 

It  is  thus  evident  from  the  history,  that  the  Calvinistic 
liturgy  was  not  only  in  actual  use  in  several  congrega- 
tions to  which  the  framers  of  the  Prayer-book  would 
naturally  refer  for  an  example  of  Protestant  worship 
but  that  it  was  also  in  their  hands  in  several  languages. 
And  this  historical  testimony,  as  we  shall  see  hereafter, 
is  amply  sustained  by  the  internal  evidence  of-  the  book 
itself. 

In  regard  to  the'  other  work  mentioned,  that  of  Bucer 
and  Melancthon,  there  is  more  room  for  doubt. f     It 


*  Forma  ac  Ratio  tota  ecclcsiastici  miifisterii  in  peregrinorum,  potis- 
simum  vera  Gemnanorum  Ecclesia  instituta  Londim  in  Anglia  per 
Edvardum  Sexlum.  Auctore  Joh.  A.  Lasco,  Poloniae  Barne.  Both 
Lasco's  and  Pollanus'  Liturgies  are  sketched  by  Dr.  Krauth  iD  his 
"Sunday  Service  according  to  the  Liturgies  of  the  Churches  of  the 
Reformation." 

f  This  -work  was  not  so  much  a  liturgy  as  a  provisional  scheme  of 
doctrine  and  worship,  whi"h  Melnncthon  and  Bucer  were  invited  to 
prepare  bj  Hermann.  "  that  pious  Confessor  the  late  Elector  and  Arch- 
bishop of  Cologne,  who,  for  adhering  to  the  Protestant  religion,  and 
petting  on  foot  the  Reformation  of  his  country,  was  deprived  by  the 
Pope  and  Emperor."  It  was  first  published  in  German  in  1543.  and 
in  1545  in  Latin  atDonn.  with  the  title.  "Nostra  Hermanni  Archepisc. 
Cblaniensis  Simplex  et  Pia  Deliberatio  et  Christiana  in  Verbo  Dei  fun- 
data  Reformatio."  An  English  translation  of  this  Latin  work  was 
printed  in  1547,  and  a  second  revised  edition  in  1548,  entitled,  (,A 
simple  and  reliclous  consultation  of  us  Hermann,  by  the  grace  of 
God.  Archbishop  of  Cologne,  and  Prince  Elector.  &c,  by  what  means 
a  Christian  Reformation,  and  founded  in  God"s  word,  of  doctrine, 
administration  of  the  divine  Sacraments,  of  ceremonies,  and  the 
whole  cure  of  souls,  and  other  ecclesiastical  ministries,  may  bo 
begun  among  men  committed  to  our  pastoral  charge,  until  the 
Lord  grant  a  better  to  be  appointed  either  by  a  free  and  Christian 
council,  general  or  national,  or  else  by  the  States  of  the  Empire  of 
Germany,  gathered  together  in  the  Holy  Ghost. "    Procter's  History 


80     ANALYSIS  OP  THE  PRAYER-BOOK. 

would,  in  fact,  be  simply  absurd  for  any  party  now  to 
lay  an  exclusive  claim  to  the  authorship  or  purport  of 
a  production  which  was  compiled  by  divines  noted  for 
liberal  views  and  union  tendencies,  and  with  the  express 
design  of  reconciling  the  two  extremes  of  the  Reforma- 
tion. After  investigating  the  history  in  all  directions, 
and  viewing  the  question  on  all  sides,  we  have  reached 
the  conclusion  that,  as  this  liturgy  started  at  some 
middle-point  between  Lutheranism  and  Zwinglianism,  it 
therefore  entered  the  Prayer-book  with  .a  bias  toward 
Calvinism,  and  that  this  bias  was  confirmed  at  the  first 
revision,  increased  at  each  succeeding  revision,  and 
finally  completed  by  the  Presbyterian  Commissioners  at 
the  last  revision.  Our  reasons  for  this  view  are  the 
following: 

1.  It  was  never  used  or  sanctioned  in  any  Lutheran 
community,  but  on  the  contrary,  was  opposed  and  sup- 
pressed by  Luther  himself  on  its  first  appearance.* 

2.  Not  only  was  it  compiled  from  Reformed  as  well  as 
Lutheran  sources,!  but  both  of  its  compilers  were  warm 
personal  friends   of  Calvin,  and  favorable  to   a  union 


of  the  Prayer-book,  p.  40.  The  Cologne  Liturgy  is  noticed  in  Strype's 
Ecc.  Mem.,  and  the  German  edition  of  it  may  he  found  in  Richter's 
Kirchenordnungen.  vol.  i. 

*  "  The  Reformation  Book,  which  was  mainly  Bucer's  work,  and  in 
which,  so  far  as  the  liturgy  is  concerned,  the  established  ritual  was 
followed  as  closely  as  possible,  the  Constitution  of  the  Church 
retained,  and  the  doctrine  of  the  Strasburg  and  Hessian  Confessions 
adopted — was  sent  by  Hermann  himself  to  the  Elector  of  Saxony, 
who  submitted  it  for  examination  to  the  Lutheran  zealot  Ormsdorf. 
Luther  was  incensed  by  it,  especially  in  regard  to  the  Lord's  Supper, 
and  first  assailed  Bucer,  and  became  so  much  excited  against  Me- 
lancthon,  that  the  latter  thought  seriously  of  leaving  Wittembertf, 
expecting  that  Luther  would  come  out  publicly  against  him."  Life 
of  Bucer,  by  J.  W.  Baum,  Prof  in  Strasburg,  p   535. 

f  From  the  formularies  of  Nuremburg  (Lutheran,);  Saxony 
(Lutheran,);  Strasburg  (Reformed,)  and  Hesse  (Reformed.)  See  Rich- 
ter's Evangelischeu  Kirchenordnungen,  vol.  i. 

It  appears  from  a  letter  of  Melancthon  that  the  doctrinal  portion 
was  prepared  by  himself,  while  the  ritual  portion,  (which  is  the  part 
tbat  appears  in  the  Prayer-book.)  was  prepared  by  Bucer.  "Retinuit 
pleraque  Osiandri  Bucerus;  quosdam  articulos  auxit,  ut  est  copiosus. 
Mini,  cum  omnia  relegissem,  attribuit  articulos.  de  trinitate,  de  crea- 
fcione,  fie  peccati  originis,  de  justitia  fidei  et  operum,  de  ecclesia,  de 
poenitentia.  In  his  consumpsi  tempus  hactenus,  et  legl  de  cfleremo- 
niis  Baptism  et  Comae  Domini  quse  ipse  coruposuit."  Lpist.  2707 
Opp.  v.  112. 


THE   PROTESTANT   ORIGINALS.  81 

with  the  Calvinistic  churches.*  This  feeling,  indeed, 
in  Bucer  amounted  to  a  ruling  passion,  drew  upon 
him  the  suspicion  and  persecution  of  his  countrymen, 
and  at  length  forced  him  iuto  exile  and  poverty.  Cal- 
vin was  the  first  to  offer  him  an  asylum  at  Geneva, 
but  afterwards  advised  him  to  accept  Cranmer's  Invita- 
tion to  a  professorship  in  Oxford,  and  addressed  him  a 
letter  full  of  the  highest  consolations  of  Christian 
philosophy. f 

3.  Whatever  may  be  said  of  Bucer's  seeming  incon- 
sistency and  vacillation  in  Germany,  or  of  the  syncretis- 
tic  nature  of  the  liturgy  he  there  compiled,  yet  it  is 
undeniable  that  while  he  was  in  England,  assisting  in 
the  revision  of  the  Prayer-book,  he  represented  the 
views  of  Calvin,  who  had  written  him  urging  that  "all 
ceremonies  may  be  abolished  which  in  any  way  savour 
of  superstition,"^  and  who  often  mourned  his  untimely 
death  as  the  greatest  calamity  to  the  English  Reforma- 
tion. "When  I  consider  what  a  loss  the  Church  of  God 
has  suffered  by  the  death  of  this  one  man,  I  cannot  but 
every  now  and  then  renew  my  grief.  He  would  have 
done  great  service  in  England;  and  I  hoped  for  some- 
thing greater  from  his  writings  hereafter  than  what  he 
has  hitherto  published. "§  And  that  these  hopes||  had 
been  well  founded  is  shown  by  the  strictures  or  censura 
of   the   Prayer-book,^"  which   Bucer  prepared   at   the 

*  See  Calvin's  Tracts,  vol.  ii.  pp.  211,  281,  354—356.  496;  Calvin's 
Letters,  vol.  i.  p.  137;  Zurich  Letters,  First  Series,  pp.  161,  234; 
Second  Series,  p.  73:  Original  Letters  of  Ref.  pp.  488,  535,  544—548, 
585, 688.  Published  by  Parker  Society.  Strype's  Ecc.  Mem.,  vol.  ii. 
pp.  190,  326.      Hertzog's  Encyclodedia.  Art.  Bucer,  and  Calvin. 

+  Calvin's  Letters,  trans,  by  Jules  Bonnet,  vol.  ii.  p.  212. 

±  Ibid.  p.  232.  g  Ibid.  p.  312. 

I  Milton  calls  Bucer  "  that  elect  instrument  of  reformation  highly- 
honored,  and  had  in  reverence  by  Edward  the  Sixth  and  his  whole 
Parliament''  .  .  .  "whose  incomparable  youth  doubtless  had  brought 
forth  to  the  Church  of  England  such  a  glorious  manhood,  bad  bis 
life  reached  it,  as  would  have  left  in  the  affairs  of  religion  nothing 
without  an  excellent  pattern  for  us  now  to  follow."  Prose  Works, 
Bonn's  edition,  pp.  317,  278.  See  also  Milton's  collection  of  "Te=ti« 
monies  of  the  high  approbation  which  learned  men  have  given  of 
Martin  Bucer."'  pp.  274 — 277. 

1f  Centura  Martini  Buceri  super  libro  Sacrorum,  sen  ordinationis 
ecclesia?  atgue  mintsfem  ecclesuistici  in  Regno  Anglice,  ad  petitionem 
E.  Archiepiscopi    Gantuariensis,    Thomce    Cranmeri  consciipta.     A 
iummary  of  the  Censura  is  given  by  Procter,  pages  40— 43. 
r 


82     ANALYSIS  OF  THE  PRAYER-BOOK. 

request  of  Cranmer,  and  which  are  in  fact  almost  iden- 
tical with  those  afterwards  urged  by  the  Calvinistio 
party  in  the  Church  of  England. 

4.  Had  the  Bucerian  and  Melancthonian  portions  of 
the  Prayer-book  been  thus  amended  according  to  Bucer's 
own  matured  views  and  suggestions,  they  would  have 
been  rendered  almost  entirely  Calvinistic,  and  the  Eng- 
lish Church,  in  ritual  as  well  as  doctrine,  would  have 
been  freed  from  its  Romanist  and  Lutheran  remnants.* 
But  it  was  reserved  for  the  Puritans,  during  the  hun- 
dred years  which  followed,  to  continue  the  work  of 
criticism  begun  by  the  Calvinistic  reformers,  and  at 
length  for  the  Presbyterian  Puritans,  in  distinction 
from  the  Episcopalian  Puritans  on  the  one  side,  and  the 
Independent  Puritans  on  the  other,  to  complete  that 
work  by  their  strictures  oifered  in  the  Savoy  Conference. 
"The  Exceptions  against  the  Book  of  Common  Prayer" 
are  at  once  a  resume  and  enlargement  of  the  "Censura 
super  Libro  Sacrorum;"  and  the  two  documents,  taken 
together,  mark  the  germ  and  the  flower  of  a  Prayer- 
book  that  deserves  in  every  sense  to  be  called  Presby- 
terian. 

If  now  we  survey  the  originals  of  the  English  Liturgy, 
at  one  view,  from  their  origin  throughout  their  history, 
we  shall  be  ready  for  the  general  conclusion;  that, 
While  King  Edward's  First  Prayer-book  exhibited  the 
Protestant  as  distinguished  from  the  Romanist  phase 
of  Christianity,  and  while  King  Edward's  Second 
Prayer-book  exhibited  the  Calvinistic  as  distinguished 
from  the  Lutheran  phase  of  Protestantism,  the  Prayer- 
book  here  presented  will  exhibit  the  Presbyterian  as 
distinguished  from  the  Episcopalian  phase  of  Calvinism. 
And  the  proofs  of  this  will  accumulate  at  every  step  of 
that  more  particular  analysis  to  which  we  proceed. 

Sect.  III.     The  Revised  Rubrics. 

The  Rubrics  (so  called  from  the  red  letters  ia  which 
they  were  printed  in  old  copies)  are  the  rules  for  the 

*"The'Jeath  of  Edward  seems  to  have  prevented  a  farther  ap- 
proach to  the  scheme  of  Reneva  i"  our  ceremouief.  and  perhaps  i» 
our  Church  goveruiueut.''    Uullum's  Const,  iiist.,  chapiiv. 


THE   REVISED    RUBRICS.  83 

government  of  Minister  and  People  in  Divine  Service, 
and  correspond  to  our  Directory.  In  the  ancient  Ser- 
vice-books, as  well  as  in  the  Lutheran  and  Reformed 
Agenda,  they  are  much  less  imperative  and  obligatory 
than  in  the  English  Prayer-book,  which  breathes  through- 
out a  tone  of  punctilious  command,  better  suited  to  a  state 
ritual  than  a  church  service.  This  has  been  obviated  by 
substituting  in  place  of  the  word  "shall"  the  word  "will" 
to  indicate  what  is  agreed  and  customary,  or  the  word 
"may*'  to  indicate  what  is  discretionary  and  variable: 
a  change  which  simply  gains  liberty  without  sacrificing 
order,  since  custom  soon  acquires  the  force  of  authority, 
and  authority  is  of  no  avail  where  it  loses  its  hold  upon 
custom,  as  is  shown  by  the  continual  conflict  of  usage 
with  Rubrics  and  Directories. 

The  Introductory  rubrics  concerning  ecclesiastical 
vestments  and  furniture,  are  ommitted  as  relating  to  mat- 
ters which  by  the  Directory  are  wisely  and  safely  left 
indifferent.  The  altar.*  and  surplice. f  were  associated 
in  the  minds  of  many  Episcopalians,  as  well  as  Presby- 
terians, with  a  false  doctrine  of  the  ministry  and  sacra- 
ments, and  are  at  best  bat  a  poor  imitation  of  the  sig- 
nificant ritual  in  which  they  originated.  The  simpli- 
city and  spirituality  of  Christian  worship  would  seem 
better  represented  and  promoted  by  those  traditional 
symbols  of  Presbyterianism,  the  pulpit,  the  communion- 
table, the  baptismal  font,  and  (if  anything  more  official 
than  the  ordinary  clerical  dress  is  desired)  the  Genevan 
robes,  customary  in  the  Dutch  churches  or  the  scholar's 
gown,  still  in  use  in  some  of  our  own  pulpits. 

For  similar  reasons  the  rubrics  concerning  behaviour 
have  been  expunged,  except  in  the  few  instances  where 


*  Cranmer's  "Six  Reasons  why  the  Lord's  Board  should  rather  be 
after  the  form  of  a  Table  than  of  an  Altar."  Remains  e.nd  Letters, 
p.  bl\.  Similar  opinions  were  maintained  by  Bishops  Ridley, 
Hooper,  &c. 

■'•  Bishop  Jewel  pronounced  it  "a  stage  dress,  a  fool's  coat,  a  relique 
of  the  Amoritea."  Archbishop  Grindal  "hesitated  about  accepting 
a  mitre  from  dislike  of  what  he  called  the  mummery  of  consecra- 
tion." and  together  with  Bishops  Sandys  and  Noel,  was  "in  favor  of 
leaving  off  the  surplice."  In  these  views  Bucer  and  Martyr  con- 
curred. Zurich  Letters,  161;  Original  Letters  of  Ref-.  4S8,  5S5. 
Strype'e  Ecc.  Mem.,  chap,  xxviii;  and  Life  of  Cranmer,  vtL  ii.  p.  210; 


64     ANALYSIS  OF  THE  PRAYER-BOOK. 

some  direction  seemed  needful,  and  not  likely  to  trench 
upon  existing  usage  or  liberty.  The  genuflexions,  into- 
nations, and  bowings,  practised  in  the  English  ritual, 
were  desired  by  our  forefathers  to  be  left  free  to  each 
worshipper,  because  of  a  feeling  that  nothing  is  so  abhor- 
rent in  the  sight  of  both  God  and  man,  as  a  devout 
demeanor,  which  is  either  enforced  or  simulated.  The 
Book  as  here  amended  may  be  used  either  by  the  min- 
ister alone,  or  by  the  congregation  with  him,  when  both 
are  so  agreed;  the  minister  leading  in  the  whole  ser- 
vice audibly,  and  the  congregation  accompanying  him 
with  the  heart  or  with  the  voice  also,  in  those  parts 
marked  as  more  especially  assigned  to  them,  according 
as  each  one's  devotion  shall  prompt  him.  It  should  be 
said,  however,  that  the  actual  reading  of  divine  service 
by  the  parties,  is  a  species  of  pupilage,  to  be  endured 
only  until  they  have  become  so  familiar  with  it  as  to  be 
able  to  say  it  from  the  heart  without  any  danger  of  say- 
ing it  only  from  the  book. 

As  to  responses,  except  where  personal  feeling  is  strong 
enough  to  impel  them  above  the  low  tone  of  ordinary 
devotion,  we  may  urge  the  objection,  brought  against 
them  two  hundred  years  ago,  that  "  they  cause  a  con- 
fused murmur  in  the  congregation,  whereby  what  is 
read  is  less  intelligible  and  therefore  unedifying;"*  and 
the  difficulty,  always  encountered  of  making  them  gene- 
ral and  accordant,  renders  them  on  grounds  of  taste  as 
well  as  of  devotion,  unsuitable  to  a  mixed  assembly. 
They  properly  belong  in  fact  to  the  choral  or  monastic 
service  from  which  they  were  borrowed,  and  in  which 
they  were  artistically  rendered  by  trained  worshippers, 
and  in  a  Protestant  Church  must  cease  to  be  express- 
ive precisely  in  proportion  as  they  become  impressive. 

As  to  posture,  we  only  remark  in  general,  that  while 
standing  and  kneeling  are  both  of  them  scriptural  atti- 
tudes in  prayer,  and  alike  sanctioned  by  catholic  and 
Presbyterian  usagef  yet  in  using  these  services  it  will 


*  Presbyterian  "Exceptions."  No.  iii.  See  Appendix,  and  Eutaxia, 
page  27. 

f  "  i'o  pray  standing,  was  in  public  worship  believed  to  have  been 
an  Apostolic  usage.    The  Presbyterians  of  Scotland,  and  at  times  the 


THE   REVISED    RUBRICS.  85 

be  most  convenient  for  the  worshipper  to  bow  the  head 
or  the  knee  in  the  Prayers  and  Confessions,  to  stand 
up  in  the  Creeds,  Psalms,  Hymns  and  Doxologies,  and 
to  remain  seated  during  Lessons,  Exhortations,  and 
Sermons. 

In  nothing  is  the  rigidity  and  bondage  of  an  imposed 
Prayer-book  so  manifest  as  in  the  mode  of  combining,  or 
rather  aggregating  together  the  several  offices  it  pres« 
cribes.  According  to  the  theory  of  those  offices,  the 
Lord's  day  would  be  marked  by  a  succession  of  distinct 
services  each  complete  in  itself,  and  performed  at  differ- 
ent hours;  beginning  with  Morning  Prayer  at  dawn, 
and  ending  with  Evening  Prayer  at  twilight,  with  the 
Litany;  Sermon,  and  Communion,  intervening  towards 
mid- day  as  the  distinguishing  or  proper  services  of  the 
day.  Instead  of  crudely  joining  all  of  these  together 
in  a  single  morning  service,  full  of  needless  repetitions 
and  a  tedious  prolixity  of  parts,  it  would  seem  more 
reasonable  to  use  each,  as  originally  designed,  sepa- 
rately, or  at  least  to  combine  them  with  some  discretion. 
It  will  be  found,  by  following  the  rubric  as  amended, 
that  without  any  perplexity  to  either  party,  the  minis- 
ter may  practise  either  of  the  following  six  varieties  of 
devotional  service  before  the  Sermon  or  Communion : 

1.  Morning  Prayer.  4.  Morning  Prayer  and  Litany. 

2.  Litany.  5.  Litany  and  Sunday  Service. 

3.  Sunday  Service.  6.  Sunday  Service  and  Litany. 

A  principal  section  of  one  office  might  also  be  con- 
joined to  that  of  another,  by  proceeding  as  far  as  the 

Lutherans  of  Germany,  are  probably  the  only  occidental  Christians 
who  now  observe  the  one  only  rubric  laid  down  for  Christian  wor- 
ship by  the  first  (Ecumenical  Council."  Stanley's  Eastern  Church, 
page  263.  The  Direction  in  Pollanus'  Liturgy  is  "Ac  toto  hoc  tem- 
pore (during  Confession  and  Absolution,)  populus  magna  cum  reve- 
rentia  vel  astat,  vel  procumbit  in  genua,  utut  animus <cnjnsque  tule- 
rit."  Posture  in  the  Daily  service  was  prescribed  only  in  the  Creed  and 
Confession,  until  the  last  revision.  In  the  Communion,  kneeling 
was  prescribed,  but  according  to  I.  and  II.  Edward,  it  was  to  "  be  used 
or  left  as  every  man's  devotion  serveth,  without  blame."  See  Docu- 
ments, p.  131.  Among  the  Proposals  of  16S9,  w?.s  one,  "  That  if 
any  refuse  to  receive  the  Sacrament  of  the  Lord's  Supper  kneeling, 
It  may  be  administered  to  them  in  their  pews."  Calamy,  p.  453.  In 
the  Church  of  Calvin  the  communicants  came  forward  by  groups  to 
receive  the  elements.    Eutaxia,  p.  45. 


86     ANALYSIS  OF  THE  PRAYER-BOOK. 

First  Lesson,  and  then  beginning  the  Lord's  day  service 
(Ante-Communion,)  or  by  proceeding  as  far  as  the  Sec- 
ond Lesson,  and  then  beginning  the  Epistle  and  Gospel 
for  the  day,  (or  Proper  Service,)  according  to  either  of 
the  following  conjunctions  : 

First  Lesson.  "|  fTe  Deum. 

Collect  arid  Commandments.  >     or     <  Epistle  and  Gospel. 

Collect,  Epistle,  and  Gospel.    J  (Beatitudes. 

This  arrangement  would  not  only  obviate  the  repeti- 
tious use  of  Lessons,  as  well  as  Creeds,  but  also  afford 
the  means  of  adapting  the  service  to  the  church-season 
by  omitting  either  the  Commandments,  or  the  Te  Deum, 
according  to  the  nature  of  the  occasion ;  and  it  ought 
not  to  disturb  a  liturgical  purist,  as  much  as  the  patch- 
work of  inserting  the  Communion-Absolution,  Creed, 
and  Gloria  in  Excelsis,  in  the  midst  of  the  Daily  Prayer. 
The  use  of  some  such  discretion  as  to  omissions  or  vari- 
ations, will  be  the  more  needful  if  any  of  the  Occa- 
sional services  are  to  be  introduced,  or  if  the  cir- 
cumstances are  so  extraordinary  as  to  require  a  modifi- 
cation of  the  whole  service.  The  Presbyterian  revisers 
were  surely  not  hypercritical,  when  they  questioned 
whether  it  did  not  savor  of  "vain  repetition,"  for  even 
the  Lord's  prayer  to  be  said  six  times,*  by  the  same 
assembly ;  and  that  they  were  neither  factions  nor 
eccentric  in  craving  for  the  minister  the  judicious  "  use 
of  those  gifts  for  prayer  and  exhortation,  which  Christ 
hath  given  him  for  the  service  and  edification  of  the 
church,  according  to  its  various  and  emergent  neces- 
sity,"! is  shown  by  the  fact  that  we  have  lived  to  see 
Episcopalian  Prayer-meetings  in  advance  of  Presbyte- 
rian Prayer-books. 

Sect.  IV.     The  Revised  Daily  Services. 

In  all  the  Reformed  Churches  it  was  the  custom  to 
have  Daily  Prayers,  J  morning  and  evening,  at  church 
as  well  as  at  home,  in  distinction  from  those  of  Roman- 


•  Documents,  &c,  p.  124,  306.  f  Ibid.  p.  17,  115. 

X  Calvin's  Daily  Offices.    Eutaxia,  chap.  ill. 


THE   REVISED    DAILY  SERVICES.  87 

Ism,  which  were  monastic,  rather  than  congregational 
or  domestic ;  and  when  the  Latin  was  superseded  by 
the  English  service,  the  Versicles,  Collects,  Canticles, 
and  Creeds,  which  had  been  hitherto  confined  to  the 
priest  and  choir,  were  transferred  in  the  form  of  Com- 
mon Pr avers  to  the  whole  worshipping  assembly.  "The 
history  of  the  English  church  tells  of  ceaseless  endea- 
vors to  make  these  services  in  practice  what  they  were 
in  theory,  the  ritual  of  the  whole  body  of  the  faithful. 
But  the  seven-fold  nature  of  the  scheme  on  which  they 
were  framed,  and  withal  their  unvernacular  shape,  for- 
bad the  possibility  of  any  such  use  of  them."*  They 
are  in  fact  the  least  Protestant  portions  of  the  Prayer- 
book,  and  are  not  to  be  found  in  any  of  the  Reformed 
Liturgies,  though  as  here  presented,  it  will  be  seen  that 
they  have  been  comparatively  freed  from  the  objections 
mentioned. 

The  Order  for  Daily  Prayer  may  be  conveniently  con- 
sidered in  three  parts,  1.  the  introduction,  consist- 
ing of  the  Sentences,  Exhortation,  Confession,  and  Abso- 
lution ;  2.  the  body  of  the  service,  consisting  of  the 
Lord's  Prayer,  Gloria  Patri,  Psalmody,  Lessons,  Creed, 
and  Collects;  and  3.  the  conclusion,  consisting  of  the 
Prayers,  Thanksgivings,  and  Benediction.  We  shall 
find  that  of  these  several  parts,  the  first  and  third  are 
of  Presbyterian  origin,  while  the  intermediate  portion, 
after  the  Presbyterian  revisions  through  which  it  has 
passed,  retains  scarcely  anything  Roman  or  Anglican. 

(I.)  "The  truth  respecting  the  very  appropriate 
opening  of  our  service  seems  to  be,"  says  Procter, 
"that  the  hint  was  taken  from  two  books  of  service, 
used  by  congregations  of  refugees  in  England,  which 
were  published  about  this  time :  the  one  being  the 
version  of  Calvin's  form  by  Pollanus;  and  the  other 
that  used  by  the  Walloons  under  John  A.  Lasco."  The 
idea  of  such  a  penitential  introduction,  to  take  the  place 
of  private  confession  and  absolution,  was  due  to  Caivin, 
and  its  whole  structure  is  obviously  Protestant,  popular, 
and  at  variance  with  mediaeval  models.f     It  therefore 

*  Freeman  as  quoted  by  Proctor. 

t  Compare  the  Conjiteor  with  any  Reformed  Confession, 


88     ANALYSIS  OP  THE  PRAYER-BOOK. 

appears  in  the  Prayer-book,  prefixed  to  the  Morning 
Prayer,  and  is  not  found  in  the  first  edition,  nor  printed 
before  the  Evening  Prayer  until  the  last  edition.* 

The  Sentences  form  the  basis  of  the  Exhortation,  and 
are  sundiy  texts  of  Scripture  designed  to  move  to  the 
Confession  and  prepare  for  the  Absolution.  In  the 
Morning  Prayer,  they  have  been  retained  without  change, 
as  found  in  the  English  edition;  but  in  the  Evening 
Prayer  others  have  been  added,  for  alternative  use,  of 
a  more  various  import,  compiled  from  different  Re- 
formed Liturgies. 

The  Exhortation  inculcates  the  need  of  Confession 
and  Absolution,  or  penitence  ant  pardon,  as  prelimi- 
nary to  the  acts  of  thanksgiving,  praise,  hearing  of 
God's  Word,  and  prayer,  which  are  announced  as  to 
follow  in  the  body  of  the  service.  It  was  evidently 
modelled  upon  similar  forms,  common  in  all  the  Re- 
formed Churches,  and  is  eminently  applicable  to  a 
congregation  emerging  into  the  light  of  Protestant 
worship,  or  to  a  congregation  needing  instruction  in  the 
elements  of  such  worship,  or  to  any  congregation  as  a 
weekly  or  occasional  exhortation,  but  its  use  twice 
every  day  would  be  but  one  of  the  inconsistencies  of  a 
liturgy  that  allows  no  discretion. 

The  Confession  follows  as  the  act  of  the  congregation, 
incited  to  repentance  by  the  Sentences  and  Exhortation, 
and  is  necessarily  general  in  its  tei  ins,  though  not  origin- 
ally designed  to  preclude  more  particular  confession, 
which  might  be  silently  made  during  a  brief  pause  at 
the  close.  It  was  derived  from  the  Calvinistic  models 
of  Pollanus  and  Lasco,  but  is  English,  and  more  scriptu- 
ral in  style,  and  less  doctrinal  in  its  import.  Its  sup- 
posed want  of  an  explicit  acknowledgment  of  original 
as  well  as  actual  sin  was  denied  by  the  Episcopalians,! 
is    still    scrupled    by    Unitarians,!    and,    if    originally 

*  Compare  Breviarium  Romanian.  King  Edward's  First  Prayer- 
book  and  Primer,  and  the  present  English  Prayer-book. 

f  Answer  of  the  Bishops;  Documents,  p.  115;  Burnet's  Hist,  of 
the  Ref.,  p.  415. 

X  Compare  Common  Prayer  for  Christian  Worship,  edited  by  Rev. 
James  Martineau,  and  the  Book  of  Common  Prayer  according  to  the 
use  of  King's  Chapel,  Boston,  in  both  of  which  the  phrase,  "  there  is 
is  no  health  in  us,"  is  omitted. 


THE   REVISED   DAILY   SERVICES.  Q\) 

intended,  could  not  have  been  significant  in  a  book 
that  elsewhere  abounds  in  assertions  of  that  doctrine. 
Such  dogmatic  confessions,  indeed,  would  seem  rather 
to  befit  some  later  stage  of  the  service  than  its  begin- 
ning; and  however  valuable  and  essential  they  may  be 
in  their  proper  place,  it  would  certainly  be  a  rash  hand 
that,  for  the  sake  of  them,  would  now  mar  this  time- 
hallowed  formula. 

The  Absolution  [or  Remission  of  Sins,  as  the  title  was 
amended  after  the  Hampton  revision,  in  deference  to 
Puritan  scruples  against  a  word  of  popish  sound) 
ensues  upon  the  Confession  as  the  act  of  the  Minister 
speaking  to  the  people  in  the  name  and  by  the  author- 
ity of  Christ.  It  differs  from  other  official  declarations 
of  divine  grace  only  in  being  more  formal  and  in  de- 
riving peculiar  solemnity  from  its  connection  with  an 
act  of  public  devotion.  Such  a  formula  is  found  in  all 
the  Calvinistic  liturgies  except  the  Genevan,  from  which 
it  was  excluded  by  a  scruple.  "There  is  none  of  us,'1 
eays  Calvin,  "but  must  acknowledge  it  to  be  very  use- 
ful that,  after  the  General  Confession,  some  striking 
promise  of  Scripture  should  follow,  whereby  sinners 
might  be  raised  to  the  hopes,  of  pardon  and  reconcilia- 
tion. And  I  would  have  introduced  this  custom  from 
the  beginning,  but  some  fearing  the  novelty  of  it  would 
give  offence,  I  was  over  easy  in  yielding  to  them;*  so 
the  thing  was  omitted,  and  now  it  would  not  be  season- 
able to  make  any  change,  because  the  greatest  part  of 
our  people  begin  to  rise  up  before  we  come  to  the  end 
of  the  Confession."  In  most  of  the  Reformed  Churches, 
the  Absolution  was  variable  in  form,  consisting  simply 
of  "some  striking  promise  of  Scripture,"  pronounced 
by  the  minister,  like  the  "Comfortable  Words"  after 
the  Confession  in  the  Communion  service ;  but  in 
Lasco's  liturgy,  from  which  the  Prayer-book  version 
was  taken,  -j-  it  had  assumed  a  more  liturgical,  though 

*  It  was,  however,  adopted,  through  his  advice  in  other  Reformed 
Churches,  and  especially  incorporated  in  his  Strasburg  liturgy, 
which  his  disciple  and  successor  Pollanus  introduced  into  England, 
and  upon  the  basis  of  which  Lasco's  Service  book  was  framed. 

f  "  In  this  book,  (Lasco's,)"  says  Procter,  "there  is  a  form  of  Con* 
fession  and  of  Absolution,  in  which  some  phrases  resemble  the  cot- 

8* 


90     ANALYSIS  OF  THE  PRAYER-BOOK. 

less  scriptural  style.  The  petition,  or  mutual  interces« 
sion  of  minister  and  people,  with  which  it  concludes, 
(unhappily  turned  into  an  exhortation  in  late  editions, 
but  in  this  preserved  literally,)  gathers  up  the  purport 
of  the  whole  preceding  service  as  preparatory  to  that 
which  is  to  follow,  and  so  meets  a  want  felt  by  the 
Presbyterian  revisionists.* 

(II.)  At  this  point  we  leave  the  modern,  and  enter 
upon  the  ancient  portion  of  the  office;  and  that  which 
forms  our  second  general  division.  It  consists  mainly  of 
Psalms  and  Lessons,  those  catholic  elements  of  all  wor- 
ship, both  Hebrew  and  Christian,  Romanist  and  Protest- 
ant, but  is  peculiar  in  admitting  a  responsive  element 
more  largely  than  any  other  congregational  liturgy;  a 
peculiarity  due  to  its  monastic*  origin,  and  here  modi- 
fied by  the  Presbyterian  emendations. 

The  Lord's  Prayer,  with  which  it  begins,  fittingly 
enters  the  service  as  that  divine  model  and  rule,f  it 
ever  behoves  us  to  use,  "when  we  pray."  In  the 
Latin  ritual,  it  had  been  said  secretly  by  the  Priest  alone, 
,the  Choir  responding  as  he  raised  his  voice  in  the  con- 
cluding petition;  but  afterwards  it  was  said  aloud  by 
the  minister,  and  since  the  last  revision,  by  both  minis- 
ter and  people.  The  dozology  with  which  it  closes,  was 
added  at  the  instance  of  the  Presbyterians, %  is  scriptu- 
ral, in  accordance  with  Greek  as  distinguished  from 
Roman  usage,  and  appropriately  connects  the  preced- 


responding  portions  which  were  added  to  the  Second  Book  of  King 
Edward  VI.  '  Neque  amplius  velis  mortem  peccatoris,  sed  potius  ut 
convertatur  et  vivat  .  .  .  omnibus  vere  poenitentibus  (qui  -videlicet 
agnitis  pecatis  suia  cum  sui  accusatione  gratiam  ipsius  per  nomen 
Christi  Domini  implorant)  omnia  ipsorum  peccata  prorsus  condonet 
atque  aboleat  .  .  .  omnibus,  inquam,  vobis  qui  ita  nffeoti,  estis 
denuncio,  fiducia  promissionum  Christi,  vestra  peccata  omnia  in 
coelo  a  Deo  Patre  nostro  undis  plane  omnibus  remissa  esse  .  .  .  opem 
tuam  divinam  per  meritum  Filii  tui  dilecti  supplices  imploramus  .  . 
nobi^que  dones  Spiritiun  Sanctum  tuum  .  .  .  ut  lex  tua  sancti  illi 
(covdi)  insculpi  ac  per  nos  demum  .  .  .  tota  vita  nostra  exprimi  ejua 
beneficio  possit ' " 

*  Exception  XVII. 

+  Larger  Catechism, p.  187.  Westminster  Directory.   Public  Prayer* 

J  Exceptions.    See  Appendix. 


THE   REVISED   DAILY    SERVICES.  91 

ing  act  of  penitence  with  the  following  office  of  praise 
and  psalmody. 

In  the  edition  which  was  before  the  Savoy  Commis- 
sioners, certain  Versicles  taken  from  the  ancient  service, 
"Were  then  added  as  follows  : 

Minister.  0  Lord,  open  thou  our  lips, 
Answer.  And  our  mouth  shall  show  forth  thy  praise. 
Minister.  0  God,  make  speed  to  save  us, 
Answer.  0  God,  make  haste  to  help  us. 
Minister.  Glory  be  to  the  Father,  and  to  the,  &c, 
As  it  was  in  the  beginning,  is  now,  &c. 
Praise  ye  the  Lord. 

In  accordance  with  the  Presbyterian  Exceptions,*  we 
have  retained  only  so  much  of  this  portion  as  seems 
needful  to  mark  the  transition  of  the  service,  and  in  a 
form  neither  requiring,  nor  precluding  the  responses. 
The  second  couplet  in  fact  breaks  the  sense  and  is  easily 
spared,  but  the  Gloria  Patri;  which  is  a  Trinitarian  dox- 
ology  of  primitive  origin  and  Presbyterian  sanction,!  is 
certainly  appropriate  to  the  worshipper,  rising  from  con- 
fession, absolution,  and  prayer,  to  engage  in  praise. 
After  the  minister's  invitation,  Praise  ye  the  Lord,  an 
additional  response,  "The  Lord's  name  be  praised," 
was  interpolated,  by  Laud, %  in  the  Scottish  Prayer-book 
of  1637,  and  is  still  found  in  late  editions. 

The  Venite  Fxultemus.%  or  95th  Psalm,  had  been  sung 
from  an  early  period,  as  introductory  either  to  the  "whole 
service,  or  to  the  psalmody  immediately  following  it; 
and  for  ordinary  occasions  there  could  certainly  be  no 
Psalm  more  appropriate ;  but  there  may  be  times  when 
discretion  will  suggest  some  other  selection,  both  here 
and  also  at  the  opening  of  the  Evening  Prayer,  where 
auother  example  is  given. 

After  the  Venite  comes  the  daily  portion  of  the  Psal- 
ter,   which,   according    to    mediaeval    usage,  was    sung 


*  Exception  III. 

t  Rejoinder.  Documents,  pp.  210.  295.  According  to  Bellarmine 
h  was  "formed  in  the  Council  of  Nicae-a,  as  a  particular  testimony 
against  the  Arians." 

i  Proctor's  Hist  of  Prayer-book,  p.  213. 

\ The  Latin  titles,  which  are  remnants  of  the  ancient  service,  ara 
»Lc  first  phrase  or  words  of  the  Psalm  or  Hymn  to  which  they  refer. 


92     ANALYSIS  OP  THE  PRAYER-BOOK. 

through  in  course  once  every  week,  and  for  this  pur- 
pose divided  into  seven  partt  called  nocturns;  but  in 
the  reformed  service  was  appointed  to  be  read  through 
once  every  month,  a  change  which  has  the  advantage  of 
bringing  the  whole  Book  of  Psalms  into  the  Sunday 
Service,  though  not  in  their  inspired  order.  It  may  be 
questioned,  therefore,  whether  a  yearly  course  of  the 
Psalms,  arranged  for  the  Lord's  day  alone,  would  not 
secure  a  more  orderly  acquaintance  with  them,  in  view 
of  modern  usage  as  to  daily  services  ;  and  such  an 
arrangement  may  be  found  in  one  of  the  Tables. 

The  responsive  reading  of  the  verses  by  minister  and 
people  may  have  been  a  rude  substitute  for  the  anti- 
phonal  chanting  of  priest  and  choir;  but  it  is  open  to 
the  objection  already  urged  against  all  unmusical  re- 
sponses ;  it  is  in  violation  of  the  sense  or  rhythm  which 
is  often  parallelistic  in  the  members  of  each  verse, 
rather  than  by  alternate  verses;*  and,  except  for  habit- 
uated nerves,  is  even  less  solemn  than  the  doggerel  of 
Rouse,  or  Watts  unequally  yoked  with  worldly  airs. 
The  experience  of  the  whole  Church  would  seem  to  be 
fast  settling  towards  the  conviction  that  the  Psalms 
cannot  with  propriety  be  either  versified  or  read,  but 
should  be  simply  chanted  in  prose, f  according  to  their 
original  structure  in  the  temple-service,  and  the  usage 
of  catholic  antiquity.  In  such  a  view,  the  extremes  of 
doctrine  and  culture  may  meet,  the  most  conscientious 
advocacy  of  literal  psalmody  be  reconciled  to  the  high- 
est style  of  musical  art,  and  the  vexed  relations  of 
choir  and  congregation  harmoniously  adjusted.  And  it 
is  this  class  of  considerations  which  has  mainly  influ- 
enced us  in  here  retaining  the  older  version  of  the 
Psalter.  It  is  more  Calvinistic  in  origin,  and  more 
Saxon  in  style,   than  the  approved  translation; \  and 


*  Tholu^k  on  the  Psalms;  Introduction.  Sect  ii.  Hengstsnberg 
on  the  Psalms;  Appendix.  The  Formal  Arrangement  of  the 
Palms. 

f  Assembly's  Digest;  Psalmody. 

%  The  Prayer-book  Psalter  was  derived  from  several  German  and 
Latin  versions  as  translated  into  English  and  afterwards  twice 
revised  by  Covordale.  -'a  zealous  Calvinist,  both  in  doctrine  and  dis- 
cipline," who,  together  with  Whittiughain,  Knox,  Pollanus,  and 


THE   REVISED   DAILY   SERVICES.  93 

though  not  to  be  compared  with  it  for  didactic  purposes 
when  read  as  the  rest  of  holy  Scripture  in  lessons,  yet 
it  is  certainly  quite  as  "smooth  and  fit  for  song"  as  any 
metrical  version,  and  has  the  advantage  of  having  been 
long  in  use,  and  of  being  already  pointed  as  it  is  to  be 
eung;  the  colon  (:)  in  each  verse  marking  the  division 
of  the  chant,  throughout  the  Psalter,  as  in  all  the  other 
musical  portions  of  this  edition. 

The  repetition  of  the  Gloria  Patri  after  each  Psalm 
was  questioned  by  the  Presbyterians  as  a  somewhat 
mechanical  performance;  is  not  in  accordance  with  the 
most  catholic  usage,  and  after  some  Psalms  is  evidently 
unsuitable ;  but  its  use  at  the  close  of  the  psalmody 
may  serve  to  Christianize  the  Hebrew  lyrics,  and  would 
seem  to  be  a  fitting  climax  to  the  act  of  praise,  espe- 
cially when,  upon  its  first  occurrence,  it  has  been,  said 
rather  than  sung. 

We  next  enter  upon  the  didactic  part  of  the  office,  the 
Reading  of  the  Scriptures,  which  is  assigned  exclusively 
to  the  Minister  of  the  Word,  and  fitly  follows  the  con- 
gregational acts  of  confession  and  psalmody,  as  that 
"part  of  the  public  worship  of  God  wherein  we  acknow- 
ledge our  dependence  upon  him,  and  subjection  to  him, 
and  one  means  sanctified  by  him  for  the  edifying  of  his 
people."*  Before  the  Reformation,  it  had  been  "so 
altered,  broken,  and  neglected,  by  planting  in  uncer- 
tain stories  and  legends,  with  a  multitude  of  responds, 
verses,  vain  repetitions,  commemorations,  and  synod- 
als,"f  as  to  have  become  wholly  unintelligible.  The 
reading  of  two  Lessons  in  every  service,  one  from  each 
Testament,  and  in  the  order  of  the  canon,  is  in  accord- 
ance with  primitive  and  Presbyterian  usage;  serves  to 
mark  the  development  and  unity  of  divine  revelation 
under  both  dispensations;  and  instructs  both  minister 
and  people  in  the  knowledge  of  God.  But  we  may 
doubt  whether  a  daily  course  of  Lessons,  as  of  Psalms, 


others,  engaged  in  preparing  the  Geneva  Bible.  See  Ilorne's  Biblical 
Bibliography,  pp.  70 — 75. 

*  Westminster  Directory:   Bending  of  the  Scriptures. 

f  King  Edward's  Praj  er-book,  Preface  concerning  the  Service  ot 
the  Church. 


94 


ANALYSTS  OP  THE  PRAYER-BOOK. 


is  not  less  suited  to  modern  habits  of  public  worship 
than  a  yearly  course  for  Sundays  alone;  and  have 
therefore  added  such  a  Table,  which  has  the  high  sanc- 
tion of  the  Church  of  Scotland.* 

As  to  the  Proper  Lessons  and  Proper  Psalms,  or  such 
as  are  severally  proper  to  the  different  Sundays  of  the 
church  year,  we  only  remark,  in  passing,  that  they 
apparently  befit  the  Lord's  Day  Service  better  than  the 
Daily  Prayer,  which  latter  office  is  adjusted  to  the  civil 
rather  than  to  the  ecclesiastical  calendar,  and  would 
seem  to  require  a  rehearsal  of  the  sacred  books  in  their 
inspired  connection  and  canonical  order,  "as  fundamen- 
tal and  preliminary  to  trie  more  dogmatic  re-arrange- 
ment of  them  in  the  Sunday  service. 

The  Apocryphal  Scrip>lures  are  omitted  not  merely 
because  of  their  spurious  claim  and  erroneous  con- 
tents, but  also  because  their  use  in  the  form  of  Lessons 
cannot  but  adulterate  "the  very  pure  Word  of  God."f 
And  on  the  same  principle,  the  discarded  Lessons  from 
the  Book  of  the  Apocalypse  are  restored. 

It  was  a  primitive  custom,  and  is  also  directed  in  the 
Book  of  Common  Order, J  that  the  reading  of  the 
Scriptures  should  be  intermingled  with  the  singing  of 
Psalms;  and  the  Canticles,  which  are  the  fixed  portions 
of  the  office,  serve  this  purpose  of  relieving  the  atten- 
tion after  the  Lessons,  and  giving  life  and  variety  to  the 
service. 

The  Te  Deum  Laudamus,  called  in  the  Breviary  the 
"Canticle  of  Ambrose  and  Augustine,"  from  an  old 
legend  that  at  their  baptism  it  was  sung  alternately  by 
them  as  composed  by  inspiration,  is  one  of  the  earliest 
Christian  hymns  of  praise,  and  has  also  somewhat  "the 
appearance  of  a  choral  paraphrase  of  the  Creed."  The 
reading  and  musical  pointing  of  the  English  edition  are 
retained  without  alteration. $ 


*  Aids  to  Devotion,  prepared  by  a  Oom.  of  Gen.  Assemb. 

f  Preface  of  1549.  It  was  also  proposed  in  16S9,  "that  the  Jpon-y? 
phcl  Lessons  a;;d  those  of  the  Old  Testament  which  are  too  Natural, 
be  thrown  out."     Calamy,  p  453.     See  Conf.  of  Faitk,  chap  i 

I  Book  of  Pub.  Pr.,  Appendix  350. 

\  A  verbid  improvement  was  proposed  in  1089.  "That  those  wo^de 
in  the  Te  £>cum,  '  Thine  Honourable,  true,  and  Oulv  Son,'  be  turned 


THE   REVISED   DAILY   SERVICES.  95 

The  Benedicite,  or  "Song  of  the  Three  Children,"  was 
added  after  the  Te  Deuni  for  alternative  use,  during 
Lent  or  at  discretion  ;  but  its  apocryphal  character 
made  it  less  acceptable  to  the  Presbyterians  than 
"  some  Psalm  or  Scripture  hymn ;"  and  the  Laudati 
Dominum,  (Ps.  148,)  of  which  it  is  a  lyrical  exposition, 
has  been  substituted  for  it,  as  further  recommended  at 
the  semi-Presbyterian  revision  in  1689.* 

The  Benedictus,  (Luke  i.  68,)  or  "Song  of  the  Prophet 
Zacharias,"  was  one  of  the  first  New  Testament  hymns, 
and  has  been  used  from  a  remote  period  in  the  position 
where  it  occurs,  after  the  Lessons,  as  expressing  praise 
for  the  fulfilment  of  the  Old  in  the  New  dispensation. 

The  Jubilate  Deo,  (Ps.  100),  a  Psalm  of  Thanksgiving, 
was  added  as  an  alternate  to  the  Benedictus,  when  that 
Bong  should  have  been  read  immediately  before  in  the 
daily  course  of  Lessons. 

The  corresponding  Canticlesf  at  Evening  Prayer, 
Magnificat,  (Luke  i.  46,)  or  "Song  of  the  Virgin  Mary," 
Nunc  Dimittis,  (Luke  ii.  29,)  or  "Song  of  Simeon,"  with 
their  alternate  Psalms,  Cantate  Domino,  (Ps.  98,)  and 
Bene  die  anima  mea,  (Ps.  103,)  follow  the  Prophecies  and 
Epistles  as  appropriate  hymns  of  praise  for  the  bless- 
ings of  a  completed  revelation,  and  were  early  used  ia 
the  Calvinistic  as  well  as  primitive  churches.  J 

The  Apostles1  Creed  seems  naturally  to  ensue  upon  the 
Lessons  as  a  personal  confession  of  faith  in  the  Scrip- 
tures, of  which  it  is  but  a  doctrinal  summary,  orthodox 
in  its  purport,  catholic  in  its  usage,  and  liturgical  in  its 
style.  As  it  was  not  fully  developed  until  the  Second 
or  Third  Century,  it  could  not  have  been  compiled  by 
the  Apostles,  according  to  the  legend,  which  attributes 
a  clause  to  each  of  them;  though  it  appears  to  have 
originated  in  the  baptismal  formula  with  gradual  accre- 
tions, and  to  have  been  at  first  the  individual  profession 


Into  'thine  On ly  begotten  Son,'  Honourable  being  only  a  civil  term, 
»nd  nowhere  used  in  Sctcris."    Calainy,  p.  454. 
■*  Exceptions;  Appendix.     Proctor,  p.  147. 

f  It  was  proposed,  in  1689,  to  substitute  Psalms  for  the  New  Tes- 
tament Canticles.    Compare  Calamy,  p.  451,  and  Prot.  Episc.  Prayer* 
book 
I  .Lutaxia,  p.  27. 


1 


96     ANALYSIS  OP  THE  PRAYER-BOOK. 

of  converts  or  catechumens,  rather  than  an  ordinary 
act  of  public  worship.*  It  was  retained  in  all  the  Pro- 
testant Confessions,  is  the  text  and  frame-work  of  Cal- 
vin's "Institutes  of  Theology,"  and  not  only  lies  at  the 
basis  of  our  own  Catechisms,  but  is  given  as  a  formula 
to  be  taught  to  children  as  part  of  their  training  for  the 
Lord's  Supper.f 

As  in  the  beginning  of  the  service  the  minister 
declares  the  divine  grace  after  the  people  have  con- 
fessed their  sins,  so  here  at  length,  after  the  minister 
has  declared  the  divine  word,  the  people  confess  their 
faith,  and  are  thus  in  readiness  for  those  more  mature 
devotions,  the  supplications,  intercessions,  and  thanks- 
givings which  are  to  follow. 

From  this  point,  according  to  the  Prayer-book  in  the 
hands  of  the  Savoy  Commissioners,  the  office  was  thus 
continued : 

Minister.  The  Lord  be  with  you, 
Answer.  And  with  thy  Spirit. 

Minister.  Let  us  pray. 
Lord  have  mercy  upon  us. 

Christ  have  mercy  upon  us. 
Lord  have  mercy  upon  us. 

J  Tlien  the  Minister,  Clerks,  and  people  shall  say  the  Zor<?s  prayer  in 

English  with  a  loud  voice. 

Our  Father,  which  art  in  heaven,  &c. 

%  Then  the  Minister  standing  up  shall  say, 

0  Lord,  show  thy  mercy  upon  us. 

Answer.  And  grant  us  thy  salvation. 

Minister.  0  Lord,  save  the  King. 

Answer.  And  mercifully  hear  us  when  we  call  upon  the9. 
Minister.  Endue  thy  ministers  with  righteousness. 
Answer.  And  make  thy  chosen  people  joyful. 
Minister.  0  Lord,  save  thy  people. 
Answer.  And  bless  thine  inheritance. 
Minister.  Give  peace  in  our  time,  0  Lord. 
Answer.  Because  there  is  none  other  that  fighteth  for  us, 

but  only  thou,  0  God. 
Minister.  0  God,  make  clean  our  hearts  within  us. 
Answer.  And  take  not  thy  Holy  Spirit  from  us. 

*  The  Nicene  Creed  seems  to  have  been  reserved  in  all  the  Re- 
formed Churches  for  the  Communion  as  the  proper  Euchanstieal 
Confession  of  Faith;  the  Apostles'  Creed  being,  strictly  speaking,  a 
Baptismal  Confession.  See  Dr.  Krauth's  Sunday  Service,  pp.  46,47. 
Proctor,  p.  228.    Bunsen's  Hippolytus,  vol.  ii.  p.  92. 

t  Directory,  chap*,  ix. 


THE   REVISED    DAILY   SERVICES.  97 

For  the  reasons  already  mentioned,*  we  have  not  felt 
it  liberty  to  retain  more  of  this  portion  than  the  con- 
nection seems  to  require.  The  Lesser  Litany,  the  repe- 
tition of  the  Lord's  Irayer  and  the  versicular  petitions 
for  the  King,  for  Ministers,  for  the  People,  and  for 
Peace,  however  beautiful  they  may  be  considered  in  a 
liturgical  light,  are  suited  only  to  a  choral  service,  and 
as  to  their  import  superseded  by  the  more  Protestant 
forms  of  prayer  which  conclude  the  office.  But  the 
mutual  Salutation  of  minister  and  people,  which  was  a 
primitive,  if  not  apostolic  formula,  is  appropriate  to  the 
parties  before  entering  the  divine  presence  as  suppli- 
ants; and  the  first  and  last  couplet  of  versicles,  which 
are  respectively  taken  from  the  85th  and  51st  Psalms, 
recommend  themselves  as  suitable  introductory  petitions 
with  which  to  begin  the  prayers  following. 

The  Collect  for  the  Day  here  enters  as  a  link  of  the 
church-year  connecting  the  Daily  with  the  Sunday 
service,  and  when  the  Proper  Lessons  have  been  read 
before  it,  it  may  be  relevant;  but  it  is  better  reserved 
for  the  office  in  which  it  originated,  and  where  alone,  in 
most  cases,  its  fitness  can  become  fully  apparent. 

The  Collect  for  Peace,  which  is  not  in  the  ancient 
Daily  office,  belongs  to  a  special  service  in  the  Sacra- 
mentary,  and  is  of  the  nature  of  an  occasional  prayer,  f 
suitable  to  a  warlike  age,  and  perhaps  to  the  troubled 
state  of  public  affairs  at  the  time  the  Prayer-book  was 
formed.^  It  is  certainly  a  beautiful  petition,  and  has 
acquired  new  meaning  and  force  from  the  present  dis- 
tracted state  of  our  country;  but  that  it  should  have 
been  recited  at  other  times,  and  for  generations,  without 
regard  to  its  irrelevancy,  only  shows  how  impossible  it 
is  to  frame  a  liturgy  on  the  principle  of  an  enforced  uni- 
formity, and  may  illustrate  the  general  criticism  passed 


*  See  page  '91  above,  and  also  the  Episcopalian  proposals  for  the 
comprehension  of  the  Presbyterians.  "  To  omit  all  the  responsal 
Prayers  to  the  Litany."    Calamy.  p.  320. 

.f  It  appears  in  the  Missa  pro  Pace,  placed  after  the  Missa  tempore 
belli,  and  also  among  the  Litany  Collects;  and  although  found  in 
the  Sunday  service,  yet  it  was  not  used  in  the  week  day  or  ferial 
offices.  Compare  Miss.  Rom.,  Brev.  Rom.,  and  Procter'a  Comparative 
Table  p.  448.  J  Procter,  p.  23d. 


98  ANALYSIS   OF   THE   PRAYER-BOOK. 

by  the  Presbyterians  upon  the  Collects,  that  some  of 
them  have  "no  suitableness  with  the  occasions  upon 
which  they  are  used,  but  seem  to  have  fallen  in  rather 
casually,  than  from  an  orderly  contrivance."* 

The  two  Collects  for  Grace,  the  one  at  Morning  and 
the  other  at  Evening  Prayer,  are  of  very  ancient  origin, 
and  the  only  collects  obviously  pertinent  to  a  Daily 
office.  The  first  phrase  of  the  latter,  "Lighten  our 
darkness,  we  beseech  thee,  0  Lord,"  is  especially  suit- 
able to  a  twilight  service ;  but  to  use  the  former,  with 
its  expression,  "  the  beginning  of  this  day,"  so  late  as 
noon  or  mid-day,  is  a  solecism  which,  together  with  that 
involved  in  the  invariable  use  of  the  other  collects,  may 
be  obviated  by  attention  to  the  preceding  rubric  con- 
cerning the  use  of  the  Litany. 

(III.)  We  next  enter  upon  our  third  and  last  division, 
beginning  at  the  point  where  the  old  Latin,  and  the 
early  English  office  ended.  The  remaining  Prayers  are 
mainly  a  Puritan  accretion  of  forms  which  grew  out 
of  the  felt  unsuitableness  of  the  preceding  Versicles, 
and  Collects,  to  Protestant  worship  in  a  popular  assem- 
bly, and  are  framed  upon  the  principle  enunciated  by 
the  Presbyterians  in  1661;  "the  Holy  Scriptures,  both 
of  the  Old  and  New  Testament,  intimating  the  people's 
part  in  public  prayer  to  be  only  with  silence  and  rever- 
ence to  attend  thereunto,  and  to  declare  their  consent 
in  the  close  by  saying  Amen."f 

The  Prayer  for  the  Chief  Magistrate  and  all  in  Author- 
ity is  the  English  "Prayer  for  the  King's  Majesty," 
adapted  to  American  ideas  of  government  by  substitut- 
ing for  the  words,  "the  only  Ruler  of  princes,"  the 
more  republican  and  equally  scriptural  phrase,  "the 
Blessed  and  Only  Potentate,"  and  by  inserting  less  per- 
sonal petitions  in  place  of  the  loyal  request,  "  grant  him 
in  health  and  wealth  long  to  live"  which  is  very  be- 
coming under  a  monarchy,  but  not  so  suitable  to  a  ruler 
whose  political  existence  terminates  every  four  years.  J 
The  whole  praygr  is  in  accordance  with  apostolic  injunc- 


*  Exception  XYI.  f  Exception  III.    See  Appendix. 

%  Compare  the  alterations  here  made  with  anal"^  us  phrases  ii 
thd  Collect  for  the  King;  Communion  Office;  English  trayer-book. 


THE   REVISED    DAILY  SERVICES.  99 

tion  and  with  universal  feeling,  is  scriptural  in  style 
and  purport,  and  no  doubt  originated  at  a  very  early 
period  of  the  Reformation,  though  it  does  not  appear  in 
King  Edward's  First  Prayer-book,  and  was  used  as  the 
first  of  the  occasional  prayers  at  the  close  of  the  Litany 
until  1G61,  when  it  was  transferred  to  its  present 
position. 

The  Prayer  for  Ministers  and  Congregations  is  the 
ancient  Collect,  as  amended  by  the  Parliamentary  Com- 
mittee in  1641,  and  the  Royal  Commission  of  1689,*  and 
more  exactly  conformed  to  the  doctrine  of  ministerial 
parity  and  communion.  The  title  of  Bishop,  though 
scriptural  and  Presbyterian,!  is  not  yet  so  generally 
attributed  to  ministers  as  to  admit  of  its  use  in  a  form 
of  devotion  without  misapprehension. 

The  Prayer  for  all  Conditions  of  Men,  or  General 
Intercession,  by  whomsoever  composed,  originated  in 
the  Presbyterian  revision  as  a  substitute  for  the  Col- 
lects, and  is  evidently  modelled  upon,  if  not  largely 
quoted  from,  Calvinistic  prayers,  already  authorized 
and  domesticated  in  England. %  The  word  "finally" 
seems  inappropriate  in  so  short  a  form,  and  is  supposed 
to  indicate  that  originally  it  was  much  longer,  including 
such  petitions  for  the  ting,  clergy,  and  people,  as  are 
found  in  the  preceding  Versicles  and  Collects.  But 
when  the  latter  were  retained  by  the  Episcopalians  at 
the  last  revision,  it  became  necessary  to  omit  the  for- 
mer, somewhat  at  the  expense  of  the  connection.  The 
break  might  possibly  be  supplied  by  restoring,  from  the 
sources  whence  the  form  was  taken,  some  addition  of 
this  kind:  "And  we  also  beseech  thee,  be  merciful  to 
all  Christian  States  and  Rulers,  that  under  them  thy 
true  religion  may  be  everywhere  maintained,  manners 
reformed,  and  sin  punished,  according  to  the  rule  of  thy 


*  Procter,  p.  99.  Calaoy  aiys  it  wa?  proposed  in  16R9  that  "  thosfl 
words  in  the  Prayer  for  the  Clergy,  who  alone  workest  great  marvelS) 
as  subject  to  te  ill  interpreted  hy  persons  vainly  disposed,  shall  be 
thus.  Who  alone  art  the  Author  of  all  good  gifts."  Life  of  Baxter, 
P:  454 

t  Conf.  of  Faith.  ?hap.  iv. 

+  Compare  Exception  XVI;  Procter,  p.  262;  Liturgical  Service^ 
ftueen  Eliz  ,  p.  266;  Eutaxja,  pp.  38,  39, 157. 


100    ANALYSIS  OP  THE  PRAYER-BOOK. 

Word."  Such  an  amendment,  besides  being  in  keeping 
•with  the  philanthropic  spirit  of  the  prayer,  would  com- 
plete the  sense  without  interfering  with  that  of  the  more 
particular  intercessions  preceding  it. 

The  General  Thanksgiving  was  composed  by  Reynolds, 
one  of  the  Presbyterian  Commissioners,  and  in  accord- 
ance with  their  suggestion,  to  meet  a  defect  which  had 
been  felt  from  the  time  of  the  Hampton  Conference.* 
It  breathes  a  thoroughly  evangelical  spirit,  and  in  style 
is  distinguishable  from  mediaeval  expressions  of  grati- 
tude, which  were  in  the  form  of  Canticles  and  short 
Collects.  The  English  edition  has  it  among  the  "Occa- 
sional Prayers,  to  be  used  before  the  two  final  Prayers 
of  the  Litany,  or  of  Morning  and  Evening  Prayer;" 
but  as  here  placed,  for  habitual  use,  it  follows  any 
Special  Thanksgivings  which  have  preceded  it,  as  the 
General  Intercession  follows  the  Special  Intercessions, 
and  also  forms  a  fitting  climax  to  the  whole  office, 
which,  having  begun  in  a  General  Confession,  may 
fittingly  end  with  a  General  Thanksgiving. 

The  Prayer  of  St.  Chrysostom,  though  not  certainly 
traceable  to  that  Saint,  is  of  Greek  origin,  and  appears 
in  all  ancient  liturgies.  As  a  concluding  petition,  foun- 
ded upon  the  promise  of  divine  grace  and  presence  in  all 
common  or  social  prayers,  it  naturally  arises  in  every 
heart  in  view  of  the  petitions  before  offered. 

The  Apostolic  Benediction,  or  benedictory  prayer,  does 
not  appear  in  the  Latin  or  early  English  office,  was  first 
placed  at  the  end  of  Queen  Elizabeth's  Litany,  and  was 
not  added  to  the  Daily  Prayer  until  the  last  revision. 
It  was  however  customary  in  the  primitive  Church  as 
a  substitute  for  the  ancient  Levitical  blessing,  and 
doubtless  grew  out  of  the  Apostolic  valediction,  used 
not  only  at  the  close  of  the  Epistles,  but  also  in  dismiss- 
ing worshipping  assemblies,  for  which  purpose  it  should 
be  reserved,  according   to  Presbyterian  usage,f  when 


*  Compare  Exception  XTIT.  g2;  Rejoinder,  p,  267  ;  Procter,  p.  263, 
and  authorities  there  quoted. 

f  It  was  also  used  in  th^Calvinistic  Churches  as  a  Salutati-on.  in  the 
form  in  which  it  occurs  at  the  heginuing  of  the  Apostolic  Epistles; 
the  Minister  pronouncing  it  as  the  first  act  of  Divine  Service;  and  it 
Is  still  so  used  is  ihe  Reformed  Dutch  Church  in  this  country.    Wf 


THE   REVISED   LITANY.  101 

other  services  are  to  follow.  Its  use  in  the  form  here 
presented  (with  the  pronoun  you  changed  to  us)  as  & 
common  prayer,  rather  than  as  an  official  blessing, 
thjugh  not  in  strict  accordance  with  the  Scripture 
formula,  may  relieve  any  scruples  which  are  felt  when 
the  conductor  of  the  service  is  not  an  ordained  minister. 
If  now  the  reader,  iu  the  light  of  these  investigations, 
will  compare  the  Daily  Service  in  this  Book  with  that  in 
King  Edward's  First  Book,  he  will  be  able  to  test  the 
claims  we  have  asserted.  He  will  find  that  the  two  have 
scarcely  anything  in  common,  but  such  scriptural  and 
ancient  forms,  as  originated  beyond  the  pale,  and  before 
the  existence  of  the  Church  of  England.  So  distinguish- 
able indeed  are  all  late  editions  by  reason  of  their  Cal- 
vinistic,  Puritan,  and  Presbyterian  accretions,  that  we  do 
not  hesitate  to  admit,  that  for  all  the  purposes  of  rhetori- 
cal impression  and  artistic  effect,  they  are  far  inferior  to 
the  beautiful  service  as  it  was  first  translated,  and 
before  the  hand  of  innovation  had  marred  its  symmetry.* 
And  if  we  prefer  the  former,  it  is  only  because  we  doubt 
if  there  can  now  beany  safe  or  consistent  mean  between 
a  liturgy  that  shall  be  primitive  and  Protestant,  and  one 
that  is  essentially  mediaeval  and  monastic. 

Sect.  V.   The  Revised  Litany. 
The  Litany,  which  appears  as  a  distinct  office  in  all 
Prayer-books,  was  the  earliest  English,  and  probably 

have  placed  it  among  the  Introductory  Sentences,  where  it  may  serve 
the  same  purpose.  Either  there  or  at  the  close  of  the  service,  as  a 
form  of  greeting,  or  of  dismissing  the  people,  it  fulfils  its  original 
design;  but  its  occurrence  in  the  midst  of  the  service,  as  an  ordin- 
ary prayer,  is  due  to  a  want  of  such  discretionary  power  in  combin* 
iuir  this  office  with  others,  as  is  suggested  by  the  preceding  rubric. 
Compare  Conf.  of  Faith,  pp.  444,  447,  503.  And  Princeton  Review, 
April  18G1.  Article  v.  The  Apostolic  Benediction.  Assembly's 
Digest,  p.  83.    Levitical  Blessing,  Num.  vi.  22—26. 

*  -  In  approaching  these  Calvinistic  innovations,  our  ritualist  18 
Badly  at  fault.  Loath  to  refer  them  to  their  unmistakeable  sources, 
he  takes  anew  journey  into  the  past,  and  overhauls  his  accumula- 
te I  stores  of  missal?,  pontificals,  and  sacramentaries,  but  comes  back 
With  nothing  that  ingenuity  can  twist  into  a  semblance  of  pater- 
nity. We  shrink  from  the  cruelty  of  informing  him  at  last,  that 
these  forms  are  the  offspring  of  a  system,  which  however  venerated 
by  his  fathers,  is  identified  to  his  mind  with  '  heresy,  false  doctrine, 
and  schism,' from  which  be  piously  prays,  'Deliver  us."'  Eutaxia, 
page  193. 


108       ANAirs:?  ;-f  thz  psayeb-eoor. 

llsn  :  fa  e  1 1  rfiesl  T   n  .  ,:     ak  form  of  public  snppli* 

■ 
s  custom  oi  ng       ijers  ie  minis- 

ter nan: Lag  the   subject  uf  the  f 
:.'"■.::_    I 

a  this  as  ig  sed  to  have 

.  in  which  :_r  petitions  and  i 
ses  were  always  the  sa  m  5;  ind  at  Length  it  reached 
giealpc  n  solemn     recessions  of  the 

tie   gy  und    people  luring  :_r    church  I  n  occa- 

5  i :  a  s  of  pi 

I  _  e  1  i :  1 1  - .  -  b  . . 
r   -  had  derived  its  framework  and  body 

St  dm  the  :'- 1  1  1 :  in  form,  hut  w  is   ilso  in    5 :  :ed  for  par- 
ideas  and  phrases  tc 
B : : 01  ■   tios  Boc  k    .  -  irell  as  to  the  emen  i  : :  a  s  of  the 
h   7.:::rj:.f.;       The    n   v&n    mount    umj 
:    these    several   portions  will  ■  the  follow- 

ing versi       5  in  which  the   7  uris    iue    ::  Bucec  are  in 
ind  those  iu  a  : :    >anmer  in  parentheses 

I  the  Father,  of  hearen.  have  merer   ■ : :  ■    1  ?     miserable 

[    _-; '.  :ie   5:~.    ?.rl~— e:    ::'  :ie    -;.".'.    hi~e   ~ 
ifr« 
L  :    -    '.  :  —  the  Father  and  t 

-  :. :  :  .-?- 

:Jid)  one 

G  :  i      ~   .  '    -    —  -  .   .    "  .    :       21  :     _       :  .  - 

E-r-e—  ':-e?  n:r.  L  ;•:•:  the  ofen« 

fathers;  neither  take  thou  Tengeanee  of  oar   s 

.  tre  thy  people,  whom  th ::._-::-        _        -._-_-_.-: 
:.:...  _i  :.: .  _    /.-.".     -  -  : :   .-_  .:.--.:_•_;.::  ever, 
. ;     r : :      L : : 
_:"-    ill    --'.       \-'.    zzz:.-:~zz:iz      z.   zz     :z    :.-:=.   :':;    :r;f"     -.-a 
"■■..-  r:o    thy    -:  iih        ad  from  c     - 

zzzz.-:.'.'.:  z 

'    1   .        - 


*  Jufai  -  he  I M  my  -: '  -    -  .-  ■  . 
file  Litany  prepared  by  I      srfoi       itw  v    "      -  = 

Prayer,  p.  67.  ;-:: 

»z  1  I  :■--    ..   v  .       _  -  .   ;   _  nayer-        •:. 

-  -~  .      :  i    '  fa  -7    1  -  j  :  -  :        ■ 

1  -  n    _     ■  _::.       -; 

from  -whence  they  parsed  into  Cranm .  _   Tension  with 

5. ::'z '.  z  ~.i:  -,    :  :_i 


THE    REVISED    LITANY.  103 

(Prom  all  blindness  of  heart  ■:  from  pride,    TeJa-glefy.  and  hypo 
h  .: rt-i.  aod  malice,  and  all  unchiriiableneBB, 
(Goc-i  m  us. 

From  fornication,  and  all  other  deadly  sin;  (and  from  all  the 
I  -a.  and  the  devil.) 

-g  and  tempest;  from  plague,  pestilence,  ami  famine; 
from  battle  and  murder,  and  from  sudden  d 

.  all  sedition,  privy  conspiracy,  and  rebellion :  from  all  false 
._  hardness  of  heart,  and  contempt 
mm  1  men  t. 
By  tt  -nation ;  by  thy  holy  Xatnkty  (and 

■ism.  Fisting,  and  Temptation; 
By  thine  Agony  and  bloody  Sweat ;  by  thy  Cross  a:  . 
fly  precious  Death  and  Buri-il;   by  thy  glorious  Resurrection  ami 
Ascension  ;  and  by  the  coming  of  the  Holy  Ghost ; 

In  all  time  of  our  tribulation  ;  in  all  time  of  our  prosperity  ;  in  Me 
hour  of  death,  and  in  the  day  of  jndfa 

:  i  beseech  thee  too  1  that  it 

r  **e  thee  to  rule  and  govern  thy  holy  Church  universal  (in 

the  right  way.i 

'  eseech  thee  to  hes-  rd.) 

(That  it  may  please  thee   to  illuminate  all  bishops.  pes* 

- -h.  with  true  knowledge  and  u  ( 

.  :  hat  both  by  their  preaching  ..  .    .  ney  Bay 

•  it  may  please  thee  to  bless  md  kiep  all  thy  people; 
That  it  may  please  thee  to  give  to  all  nations  unity,  peace,  ami 
tX'  ~  ~  i 
That  it  may  please  thee  fto  eive  us  an  heart  to  lore  end  dread 
mmandme-  I 
-  may  please  thee  to  give  to  aQ  thy  people  increase  of  grace,  to 
hear  meekly  thy  W  -i.        '•    resale  *  v.:'.'i  .."-  .:-:.:i.-..  mmitn  Irir.j 
forth  the fr  it; 

IM  if  miy  pmust  '\'<  t»  Irin:  ■*  9m  way  )ftnmn\  .:.".'  wmck  1 1 1  m 

That  it  may  please  thee  to  strengthen  such  as  do  dand ;  amitocomfort 
and  help  the  weak-hearted ;  and  to  raise  up  them  that  fall ;  andfrnaU* 
to  burnt  jam*  .Sri-i  under  our  fad; 

That  it  may  please  thee  to  succor,  help,  ami  comfort,  all  that  are  in 
danger,  necessity,  and  tribulation  ; 

That  it  may  please  thee  to  preserve  (all  that  travel  by  land  or  by 
I  :'i  women  laboring  of  chUd.  all  sick  persons,  and  young  chil- 

dren ;  and  to  show  thy  pity  upon  all  prisoners  and  err: 

That U may f^'  ■  iwf pitmultfm,  thtfathmitn  fH 

d  -  hat  are  desolate  and  oppr  - 

That  it  may  please  thfe  to  hive  mercy  upon  all  men  ; 

That  it  may  please  :  our  enemies,  persecutors,  and  slam' 

dtrers,  and  to  turn  their  hearts  ; 

That  it   may  please  thee  to  give  and  preserve   to  our  use  the 
:.uita  of   the  earth,    uo  that  in  due  time  we  may    enjoy 
I 

-lease  thee*  repentance:  (to  I  i 

all  our  ;  -   Tj;h  the 

:  ai  lives  according  to  tfctj 


Ifeed 


ord;) 


104         a:  I]    ]  in.    ci'A  |  Bl  i:<»<.k. 

.,,•>„>  u« 

th;  f„ 

,  /     II, »    |iOH    .,r    II, >       v,,  M,    l,.,vn 

'II,'.     r  '      nil,     -,f     II, I   .     ,,',,,,,,  ,,  ,   (Oil      vmI!        I,',v/     II,  >l      wink 

oient  litai  tn  pn 

»■<  i  /,  -,  mtonl     i, ,  /■    i,' 

iu.'i  ,,,  ,'i.;,'  i  In  i  i ■  i,  ,.i  ii    j, ,,  tl 

'i  i,<    Inva ■'/'■>i>  i    whh  i<   '•'■<  <"   tin 
Hon,  '"'i  i"  the  old  offii "  w  ' ■   ■.  '• 
to    tb<    v  Ii  .'in,  to  miij"  1 1  n ri <J  in  eh  , 
npoetli  .,i   Mm    i:<, 

■  -I  h,  i |k  <,i  i i,ii 

.<  I  but  thi  li  petil  Ion  I 

fchi   KSngll  I,  i.ii . ,"  ■ 

Hi  i ,,,  to  ofl  '"'   oi  tnodo  rhat  tl   I bi 

|] 
'i  i,.    DeprsoaMoTUf  oi   p<  titlon    Coi  ft  on 

lou  i  lis  ■,  i  /ii  •.,  und  i  ilamltie  i  to  whU  h  •"  ink  Ind 

villi    a 

(||        Ull  I''    '"     '''I,  ,'.  Ii     ','.'    l|  n       III     I  I.'       Ill  I     /III    /    I) 

ii,    Penitential  J' .  i.im  ■  und    the  Litany,  md  enlarged  by 

,;.  rural    I-,  ',i.    i,i,i    .i'1'iii Ion        a i.   n up 1 1  |udi(  ■  'i  - 1  ih'i 
,.' Mi- 1  tin  i  pithel  "  good  i,m'I,"  mi- 1 
pol  iU  'i    by   I  i  """•  i .    i      my   lm.pi o "  i"' "'    upon    thf 
',  '  i.ii,- 1  ,.  rio  i  Domini   )     Dill  on  tliti  r>( hi  i  hand, 

.i  of  ii,'   r 
1.,-r  i  ,.i,  i  to  oh  "i"     th<     rord  Idi  n  rli  ith' 

widdenl 
tin   original,  (  ,    moil  in'  ,.  ,1  i.im 

■„,      •  ,  Bpii        ulli'.i'-nlly    in'  I     l,y    till 

II,'    phi 

Ii', ii 

'//,  . ,  ration  ■.  •■>  pleading    foi  n 

■  ,i  Hi--    nppll  mi  i,  'mi  iii<  ii,- 1  ii  i 

iol«  em  thl  I 

'i  I,,  /  foi  in  ii,"   m                n   poi  tfon  of  tbi 

In  m    ,   torn   '-I    'ii    >   i  I 


Jin  i  101 

Bftthon  I  nl  orti  ■    Ui  in-  ,i.  .11,1  ■ 

'i  i,.    )nti  -  ■  ilofi  tin  ii  i'. ii'. ■■-/  •■■•   •'     i'ii    h 

I     I,;      I.,,       I  ', 

n  af  I  ii-.  nfl 

fl'.n    l',i    Mm     <  .Inn  (ill  Ufll  i.l  .i 

ml  Crfdl 

i.i.  I    ■  ■  -il'l     l.(t 

■ 
I    (•,   ..II    1 1 

1 1     •...i.i   In    ilifli*  nit   |,o  hi 

' 

l.il'/l   ."/,,..,  H  Ui    "'•;•'  II 

'I  1(1       •-■ 
|0<  u,  |  |  (i   ,,,  •     .  .,!,!/      il.. 

1 

I 

I 
i  hi  <  '.i .  ■   j 

'  i 
j 

I  * 

w.  i,». . 

l 

A  /,,,,.■  l >• '    ' 
I 

/        .    / 


H 


106    ANALYSIS  OF  THE  PRAYER-BOOK. 

and  was  probably  the  germ  of  the  Greater  Litany,  which 
afterwards  grew  up  in  the  Roman  Church.  It  was 
chaunted  responsively  in  the  ancient  processions,  at  the 
beginning,  aa  well  as  at  the  end  of  the  Litaneutical 
Service,  in  connection  with  Psalmody,  and  with  pauses 
for  the  Lord's  Prayer  and  the  Collects.  As  here  inserted, 
and  as  viewed  apart  from  the  ceremonial  in  which  it 
originated,  *  it  is  difficult  to  see  its  relevancy,  or  fitness 
for  Protestant  worship.  This  whole  added  portion, 
indeed,  though  containing  separate  versicles  of  great 
beauty,  is  confused  and  fragmentary,  owirig  to  the  man- 
ner in  which  it  was  compiled  by  Cranmer  from  different 
parts  of  the  ancient  services.  The  first  couplet  and 
collect  were  taken  from  Bucer's  Litany  ;f  what  follows  to 
the  end  of  the  Gloria  Patri,  from  the  choral  introduction 
to  a  Rogation  Service;  and  then  are  inserted  certain 
Versicles  designed  to  be  used  in  time  of  War  (in  tempore 
belli.)%  Perhaps  this  latter  section  may  serve  to  distin- 
guish the  discretionary,  from  the  ordinary  part  of  the 
Litany,  as  a  supplement  suitable  only  to  occasions  of 
public  calamity. 

Besides  the  concluding  Prayer  of  St.  Chrysostom,  a 
series  of  Occasional  Prayers  and  Thanksgivings  have 
accumulated  since  the  reign  of  Elizabeth,  which,  at  the 
last  revision,  were  placed  under  a  separate  heading, 
and  in  this  edition  will  be  found  among  the  Additional 
Services,  noticed  in  our  last  section. 

This  Litany  might  be  appropriately  used  either  as  a 
distinct  office,  according  to  its  original  structure,  with 
a  selected  psalm,  lesson,  and  hymn,  or  in  combination 
with  the  Daily  or  Sunday  Service,  as  suggested  in  the 
different  rubrics  pertaining  to  these  several  offices. 

Sect.  VI.  The  Revised  Sunday  Service. 
Under  both  dispensations,  the  seven-fold  division  of 
time,  founded  in  natural  as  well  as  divine  law,  has 
generally  prevailed  for  purposes  alike  of  rest  and  of 
devotion,  with  the  difference  only  that  the  Christiac 
Sabbath  falls  upon  the  first  day  of  the  week  instead  of 

*  See  Miss.  Rom.  Litaniae.  f  Book  of  Public  Prayer,  p.  70. 

J  Proctor,  p.  257. 


THE   REVISED   SUNDAY   SERVICE.  107 

the  last.  It  was  called  the  Lord's  day,  after  the  exam- 
ple of  St.  John,  and  perhaps  in  allusion  to  our  Saviour's 
resurrection  upon  that  day  of  the  week;  and  it  is  still 
so  called  in  all  ancient  liturgies,  the  English  Prayer- 
book  having  in  this  respect  departed  from  scriptural 
and  catholic  usage.*  Other  things  being  equal,  the 
Dominical  or  Christian  title  is  certainly  preferable,  at 
least  in  a  book  of  devotion,  to  the  pagan  name  Sun- 
day,] or  even  to  the  Jewish  name  Sabbath;  and  if  we 
have  not  in  all  cases  adopted  this  suggestion  of  the 
Presbyterian  Revisers,  J  it  is  only  because  the  introduc- 
tion of  such  a  phrase  as  the  Lord's  day  throughout  the 
calendar  would  now  lead  to  much  vague  and  inelegant 
circumlocution;  and  a  narrow  usage  and  false  taste 
have  combined  to  make  it  impracticable. 

It  seems  to  have  been  the  primitive  custom  to  cele- 
brate the  Lord's  Supper  in  connection  with  the  Lord's 
day,  as  a  weekly  communion,  and  the  proper  culmina- 
tion of  every  Christian  service;  and  all  the  ancient 
liturgies  are  constructed  upon  this  theory.  But  inas- 
much as  modern  habits  of  worship  have  rendered  the 
practice  obsolete,  and  its  presumed  continuance  equivo- 
cal, §  and  since,  moreover,  the  so-called  Ante-Com- 
munion is  already  practically  dissevered  from  the 
Communion  itself  by  the  interposition  of  collects, 
lessons,  and  sermons  incongruous  with  it,  we  have 
placed  the  anterior  portion  of  the  office  where  alone  it 
occurs  and  belongs,  after  the  Daily  Service  and  before 
the  Proper  Services  with  which  it  is  immediately  con- 
nected.    This  simpler  and  more  consecutive  arrange- 


*  In  the  Latin  offices.  Saturdays  are  called  Sabbaths.  (Sabbata:) 
Sunday,  the  Lord's  day.  (Dominica:)  and  the  Sundays  after  Trinity 
are  reckoned  as  the  Lord's  days  after  Pentecost,  (Dominica  post  Pen- 
terosten) — a  phraseology  which  certainly  has  the  merit  of  being 
scriptural. 

f  "  The  retention  of  the  old  Pagan  name  of  'Dies  Solis,'  or  '  Sun- 
day,' for  the  weekly  Christian  Fe-tival.  is.  in  great  measure, 
owing  to  the  union  of  Pagan  and  Christian  sentiment  with  which 
the  first  day  of  the  week  was  recommended  by  Constantine  to  bis 
subjects.  Pagan  and  Christian  alike,  as  the  -venerable  day  of  the 
Sun.'  "     Stanley's  Hist,  of  Eastern  Church,  p.  291. 

X  Exception  XL 

|  Compare  Presbyterian  Exception,  Episcopalian  Answer,  and 
Presbyterian  Rejoinder.    Documents,  pp.  116,  264,  255. 


108    ANALYSIS  OF  THE  PRAYER-BOOK. 

ment  may  diminish  still  more  that  inconvenience  of 
which  the  Reformers  complained  in  the  ancient  offices, 
when  ''the  manifold  changings  of  the  service  was  the 
cause,  that  to  turn  the  book  only  was  so  hard  and  intri- 
cate a  matter,  that  many  times  there  was  more  business 
to  find  out  what  should  be  read,  than  to  read  it  when  it 
was  found  out,"*  and  at  the  same  time  secure  the 
liberty  of  using  the  services  separately  or  in  combina- 
tion, as  taste,  prejudice,  or  custom  will  dictate. 

The  whole  Sunday  Office  may,  therefore,  be  consid- 
ered in  three  general  divisions:  1.  The  Order  for  Divine 
Service  on  the  Lord's  Day,  or  the  ordinary  and  fixed 
portions,  consisting  of  the  introductory  Collect,  the 
Lord's  Prayer,  Commandments,  Beatitudes,  and  Creed. 
2.  The  Proper  Services,  or  variable  portions,  consisting 
of  the  Collects,  Epistles,  and  Gospels  proper  to  the 
different  Sundays  of  the  Church-year.  3.  The  Com- 
munion Service,  or  Holy  Supper  to  be  added  to  the 
ordinary  service  as  often  as  parochial  authority  will 
appoint.f  We  shall  find,  as  we  proceed,  that  of  these 
several  parts,  the  first  and  third  are  traceable  to  primi- 
tive and  Presbyterian  sources,  while  the  second  has 
derived  its  present  form  from  a  Presbyterian  revision. 

The  first  division  of  the  office,  what  we  have  termed 
the  Order  for  Divine  Service  on  the  Lord's  Day,  cor- 
responds in  its  structure  and  purport  to  the  service  of 
Catechumens  or  Hearers  of  the  Word,  preliminary  to 
the  Eucharist  in  the  primitive  Church,  and  also  substan- 
tially agrees  with  the '"Order  of  Worship,"  now  cus- 
tomary in  our  churches,  its  fixed  portions  serving  as 
examples  or  summaries  of  the  several  parts  of  our 
ordinary  service.  It  is  essentially  a  homiletical  office, 
properly  culminating  in  a  sermon,  and  is  not  necessa- 
rily connected  either  with  the  Festival  services  or  with 
the  Communion,  as  it  existed  long  before  the  church- 
year  was  matured,  and  was  originally  detached  from 


*  Preface  to  King  Edward's  First  Prayer-book. 

f  An  undesigned  correspondence  may  be  discerned  between  those 
several  divisions  and  the  Ordo,  P)-oprium.  and  Canon  of  the  ancient 
service;  but  all  the  details  of  the  arrangement  proceed  upon  totally 
different  principles. 


THE   REVISED   SUNDAY   SERVICE.  109 

the  Lord's  Supper,  the  catechumens  or  hearers  being 
dismissed  as  soon  as  the  Sacrament  began.*  It  is,  in 
fact,  the  most  scriptural,  apostolic,  catholic,  and  Pres- 
byterian form  which  the  book  contains. 

The  Lcetatus  Sum,  (Ps.  122,)  placed  before  the 
office,  was  one  of  the  fifteen  "Songs  of  Degrees" 
sung  while  ascending  the  steps  of  the  ancient  temple  to 
engage  in  the  public  service.  It  is  given  as  an  example 
of  an  introductory  chant,  corresponding  to  the  Introit 
in  the  Latin  office,  or  to  the  selected  Metrical  Psalm 
in  the  modern  office.  It  might  take  the  place  of  the 
choir  Voluntary,  becoming  so  customary  in  our  churches. 
The  English  usage  was  derived  from  Geneva,  though  at 
first  it  seems  to  have  been  a  crude  addition  to  the 
established  service  rather  than  an  integral  part  of  it.f 
Were  the  prose  psalmody  substituted  for  the  metrical, 
and  the  chant  selected  always  of  an  introductory  tenor, 
a  prelude  suited  to  compose  the  mind  according  to  the 
nature  of  the  occasion,  the  fitness  and  advantage  of  this 
initial  act  of  praise  would  become  much  more  obvious. 

The  Collect  for  Purity,  with  which  the  office  properly 
begins,  was  one  of  the  preparatory  prayers  used  in  the 
ancient  service,  and  corresponds  in  position  and  import 
to  the  introductory  petition  or  "Invocation"  prescribed 
by  the  Directory.  J  Such  a  solemn  appeal  to  the  great 
Searcher  of  hearts  for  grace  and  aid,  on  entering  his 
presence  and  engaging  in  his  service,  will  be  the  spon- 
taneous impulse  of  every  true  worshipper. 

The  Lord's  Prayer,  which  immediately  follows,  is 
placed  after  rather  than  before  the  preparatory  petition, 
in  accordance  with  the  most  catholic  a3  well  as  Presby- 
terian usage,  and  also  because  it  is  then  more  likely  to 
be  used  by  the  congregation  "with  understanding, 
faith,  reverence,  and  other  graces  necessary  to  the 
right  performance  of  the  duty  of  prayer."^ 

The  Commandments  are  not  found  in  King  Edward's 


"  *  See  Bunsen's  Ilippolytus  and  his  Age,  vol.  ii.  The  Church  and 
House-book  of  the  Ancient  Christians,  pp.  47,  48.  Neanders  Church 
History,  vol.  i.  pp.  305,  327,  328. 

+  Proctor,  pp.  59,  175;  Eutaxia.  p.  12f>. 

;  Chappy.  I  Larger  Catechism,  Q.  187. 


110    ANALYSIS  OF  THE  PRAYER-BOOK. 

First  Book,  which,  at  this  point,  in  common  with  th« 
old  office,  has  the  Lesser  Litany,  or  Kyrie  eleison,  to  be 
said  or  sung  nine  times: 

i  i  i .  Lord,  have  mercy  upon  us. 
ii  i .   Christ,  have  mercy  upon  us. 
i  i  i .  Lord,  have  mercy  upon  us. 

At  the  Calvinistic  revision,  these  responses  seem  to 
have  been  retained,  but  with  the  insertion  of  a  com- 
mandment before  each  of  them,  and  the  addition  to 
each  of  the  further  petition,  "and  incline  our  hearts  to 
keep  this  law,"  and  also  of  the  summary' prayer  at  the 
close,  "and  write  all  these  laws  in  our  hearts,  we 
beseech  thee."  Such  a  use  of  the  Decalogue  in  public 
worship,  though  common  to  all  the  Presbyterian  litur- 
gies, had  been  hitherto  unknown  in  the  mediaeval  offices 
with  which  it  is  plainly  out  of  keeping,  and  it  is  known 
to  have  been  borrowed  from  the  Lord's  Day  Service  of 
Pollanus,  from  which  also  was  taken  the  concluding 
petition.*  The  same  feeling  which  prompted  the  peni- 
tential introduction  to  the  Daily  Prayer  would  seem 
also  to  have  suggested  this  addition,  and  its  fitness, 
especially  when  the  Communion  is  to  follow,  must  be 
obvious.  The  approved  translation  has  been  used  in  com- 
pliance with  the  Presbyterian  Exceptions;  and  although, 
for  the  same  reason,  the  kneeling  posture  and  audible 
responses  are  not  enjoined  or  even  suggested,  yet  it 
may  be  doubted  whether  one  should  listen  to  the  Read- 
ing of  the  Law  as  to  any  ordinary  lesson  of  Scripture, 
or  if  its  due  effect,  as  the  instrument  of  conviction,  is 
not  to  bring  both  mind  and  body  into  a  lowly  attitude. 

After  the  commandments,  in  the  English  edition, 
came  two  Collects  for  the  King,  in  place  of  which  the 
American  Episcopalian  edition  has,  very  appropriately, 
our  Lord's  Summary  of  the  Laiv  and  the  Prophets,  together 
with  a  suitable  Collect — an  idea  which  was  also  suggested 
by  the  Presbyterian  revisers,  and  had  already  been  illus- 
trated in  the  liturgy  of  Pollanus. f    Such  an  epitome  of 


*  Compare  King  Edward's  First  and  Second  Prayer-books  and 
Pollanus'  Liturgia  Peregrinorum. 

+  The  Collect  is  the  second  at  the  end  of  tho  Communion.  The 
following  is  the  Petition  in  Pollanus'  Liturgy:    ".Domine  Deus, 


THE   REVISED    SUNDAY   SERVICE.  Ill 

the  Old  Testament,  in  the  words  of  its  Divine  Ex- 
pouuder,  serves  to  mark  the  transition  to  the  New  Tes- 
tament, and  to  carry  forward  the  worshipper  from  the 
humbling  discipline  of  the  law  into  the  light  and 
liberty  of  the  gospel. 

The  Collect,  Epistle,  and  Gospel  are  the  more  glad- 
some devotions  which  then  follow,  breathing  the  Chris- 
tian in  distinction  from  the  Hebrew  spirit.  As  set  forth 
in  the  ancient  offices,  they  are  a  series  of  carefully 
arranged  services,  epitomizing  throughout  the  year  the 
whole  New  Testament  history  and  doctrine  in  the  words 
of  Christ  and  his  apostles,  together  with  appropriate 
petitions  hallowed  by  immemorial  usage,  and  are 
unquestionably  suited  to  train  up  a  far  more  intelligent 
type  of  devotion  than  that  induced  by  the  random  use 
of  Scripture  which  prevails  in  many  churches.  At  the 
same  time,  it  would  be  only  falling  into  the  other 
extreme  to  be  so  bound  even  to  this  beautiful  system  as 
to  have  no  discretion  when  occasions  or  circumstances 
plainly  require  different  selections. 

The  Beatitudes,  which  are  found  only  in  this  edition, 
may  serve  as  a  summary  of  the  Gospel,  corresponding 
to  the  Commandments  as  a  summary  of  the  Law,  the 
posture  of  penitents  and  disciples  being  now  changed 
to  that  of  thankful  worshippers.  They  are  in  keeping 
with  the  ancient  custom,  at  first  retained  by  the  Reform- 
ers, of  standing  at  the  reading  of  the  Gospel  with  the 
joyful  ascription,  "Glory  be  to  thee,  0  Lord;"  and  were 
recommended  to  be  placed  in  this  office  by  the  Semi- 
Presbyterian  Commission  of  1689,  as  an  occasional  sub- 
stitute for  the  Commandments  with  the  response,  "Lord, 
have  mercy  upon  us,  and  make  us  partakers  of  this  bless- 
ing." They  also  appear  as  a  permanent  Gospel  Lesson 
in  the  Sunday  Morning  Prayer  of  King  Edward's  Primer.  * 
But  whether  used  as  an  ordinary  lesson,  or  as  a  series 


Pater  misericors,  qui  hoc  decalogo  per  servum  tuum  Mosen  no* 
Le_ns  tiue  justitiani  docuisti;  dignare  cordibus  nostris  earn  ita  tuo 
Bplritu  inscribere.  ut  neqaicquam  deinceps  in  vita  ni-igis  optemus, 
aut  velimus,  quam  tibi  ob^dieutia  fphsumatissima  placere  in  onutfr 
bus,  per  Jesam  Christum  filium  tuum.  Ameu."' 
•  Compare  Procter,  p.  l&L 


112         ANALYSIS    OF   THE    PRAYEtt-EOOK. 

of  solemn  benedictions,  they  cannot  fail  to  meet  with  a 
response  in  every  Christian  heart. 

The  Gloria  in  Excelsis  Deo,  whrch  next  follows,  was 
transferred  at  the  Calvinistic  revision  of  King  Edward'? 
First  Book  from  the  beginning  to  the  close  of  the  office, 
and  there  placed  as  a  post- communion  doxology.  It 
would,  however,  occur  too  seldom  if  confined  to  that 
position,  and  seems  to  follow  naturally,  in  our  arrange- 
ment, as  an  exalted  act  of  praise  for  the  blessings  of  the 
gospel  already  felt,  or  yet  to  be  fully  experienced  by 
the  beatified  believer.  The  hymn  itself  is  one  of  the 
earliest  hymns  of  the  Eastern  Church,  and  is  supposed 
to  have  been  founded  upon  the  angelic  song  at  the  birth 
of  the  Saviour.  The  spirit  of  that  divine  original  seems 
indeed  to  linger  in  its  sublime  words,  lifting  the  soul 
beyond  the  sins  and  sorrows  of  life,  and  bearing  it  away 
into  a  region  of  heavenly  purity  and  peace. 

The  Nicene  Creed,  also  a  product  of  the  Eastern 
Church,  may  appropriately  take  the  place  of  the  Apos- 
tles' Creed  on  communion-days,  as  being  that  more  pre- 
cise and  full  confession  of  faith  proper  to  a  service  in 
which  the  "hearer"  is  supposed  to  have  become  a 
"believer,"  and  the  catechumen  trained  into  a  communi- 
cant. Born  in  the  great  Council  of  Nicsea,  as  the  fruit 
of  the  assembled  wisdom  of  the  Church,  in  an  age  when 
doctrinal  truth  was  prized  above  every  worldly  interest, 
it  remains  among  us  to  this  day  the  most  ancient,  ortho- 
dox, and  catholic  symbol  in  Christendom,  and  may  more 
perfectly  realize  the  Communion  of  Saints  on  earth  than 
any  other  uninspired  words  that  could  now  be  recited 
in  a  Christian  assembly. 

When  Morning  Prayer  is  offered  immediately  before 
and  in  connection  with  this  office,  the  Creed  w  ill  of 
course  be  omitted,  and  the  Sermon  will  follow  the 
Gloria  in  Excelsis,  or  such  other  hymn  as  may  have  been 
appointed  by  the  minister.  But  otherwise,  in  order  to 
render  the  servioe  complete,  the  Litany  will  here  be 
used,  followed  by  the  Hymn,  Announcements,  and  Col- 
lection. 

The  Collect  before  Sermon,  is  taken  from  the  ancient 
form  customary  at  the  reading  of  the  Gospel,  find 
expresses  «►  petition  which,  whether  offered  privatelv  bj 


THE   REVISED    SUNDAY   SERVICE.  113 

the  preacher  alone,  or  silently  by  preacher  and  hearer 
together,  is  always  felt  to  be  suitable  to  the  parties  at 
that  juncture. 

The  Sennon  itself  has  ever  been  the  great  central 
feature  of  primitive  and  Protestant  worship,  and  still 
serves  to  distinguish  the  evangelizing  from  the  mere 
ritualistic  type  of  Christianity.  The  Directory,  espe- 
cially the  Westminster  edition,  is  careful  to  exalt  this 
function  of  the  Christian  ministry,  and  insists  upon  a 
preacher  "presupposed  to  be  versed  in  the  whole  body 
of  theology,  but  most  of  all  in  the  Holy  Scriptures,  and 
to  have  skill  in  the  original  languages,  and  in  such  arts 
and  sciences  as  are  handmaids  unto  divinity."  Viewed 
in  a  liturgical  light  the  Sermon  grows  naturally  out  of 
the  Epistle  and  Gospel,  which  may  either  suggest  the 
theme,*  or  be  themselves  selected  with  reference  to  it, 
when  the  occasion  is  extraordinary,  or  the  minister's 
taste  and  judgment  shall  dictate  some  different  routine 
of  topics. 

The  Collect  after  Sermon  is  an  early  English  form 
composed  by  the  reformers,  and  answers  to  a  rule  in  the 
Directory  as  well  as  to  a  common  feeling  that  prayer  is 
needed  not  only  for  "the  sound  preaching  and  con- 
scionable  hearing  of  the  Word,"  but  also  that  we  may 
become  doers  thereof.  To  further  which  ends  more 
particular  petitions  "in  relation  to  the  subject  treated 
of  in  the  discourse"  will  be  offered  by  every  workman 
who  rightly  divides  the  Word  of  truth,  f 

The  Collects,  Ascriptions,  and  Benedictions,  added  for 
discretionary  use,  may  serve  as  examples  of  different 
modes  of  ending  the  last  prayer  or  of  closing  the  whole 
service.  They  are  taken  from  the  Scriptures  and  from 
the  Ancient  liturgies,  except  the  first  Collect,  which  is 
due  to  the  Proposals  of  1689.$ 

In  using  this  Order  of  Service,  it  is  obvious  that 
much  will  depend  upon  the  manner  in  which  its  variable 
portions  are  arranged  from  Sunday  to  Sunday ;  and  to 
a  consideration  of  this  question  our  second  general 
division  is  devoted. 

*  St^  abrtve,  chap.  iv.  f  Direct.,  chap.  v. 

\  See  Revised  Collects  in  Book  of  Pub.  Prayer.  It  appears  also  la 
the  Institution  Office.    Prot.  Episc.  Prayer-book. 

H 


114   ANALYSIS  OP  THE  PRAYER-BOOK. 


Sect.  VII.     The  Revised  Proper  .Services. 

It  is  the  doctrine  of  our  standards  that  there  is  no 
day  commanded  to  be  kept  holy  under  the  Gospel,  except 
the  Lord's  Day  ;  but  as  it  is  not  enjoined  so  neither  is 
it  forbidden  to  have  a  yearly  course  of  Services  for  the 
observance  and  improvement  of  that  day;^nor  can  there 
be  any  sound  objection  to  such  an  arrangement,  but 
rather  much  to  recommend  it,  if  only  it  proceed  upon 
some  scriptural  and  rational  principle,  be  not  imposed 
upon  the  conscience,  and  be  in  accordance  with  the 
purest  and  most  catholic  usage.  Besides  the  good 
accruing  to  the  Church  at  large  by  thus  promoting  in  a 
practical  form  the  Communion  of  Saints  there  will  be 
yielded  in  each  congregation  those  two  essentials  of 
fresh  devotion  and  effective  preaching,  an  occasion  for 
the  hearer  and  a  theme  for  the  speaker,  and  the  conse- 
quent means  of  celebrating  the  Lord's  days  throughout 
the  year  with  greater  profit  and  solemnity. 

Now,  it  is  undeniable  that  the  elements  of  such  a 
Bystem  originated  in  the  Church  of  the  Apostles  and 
were  retained  in  greater  or  less  perfection  by  all  the 
Reformed  Churches,  except  the  Church  of  Scotland 
during  its  later  history  and  the  Church  of  England  during 
the  time  when  the  Presbyterian  framers  of  our  standards 
were  in  league  with  the  Covenanters  and  Independents. 
As  soon  as  they  were  released  from  that  political  com- 
pact they  returned  to  a  more  scriptural  stand  point,  and 
according  to  Apostolic  teaching  and  example,  would 
have  allowed  a  voluntury  observance  of  such  Dominical 
or  Christian  festivals  as  breathe  the  spirit  of  the  Lord's 
day,  and  are,  in  most  cases,  actually  blended  with  it.* 

On  the  other  hand,  however,  it  must  also  be  granted 
that  this  primitive  calendar,  having  originated  in  a  rude 
age  of  the  world,  has  grown  up  in  defiance  of  all  accu- 


*  Compare  Neander's  Hist,  of  Christian  Rel.  and  Church,  vol.  i, 
p.  295;  Schaff's  History  of  the  Apostolic  Chtrch,  p.  557;  Eutaxia, 
p.  28.  Presbyterian  Exceptions  and  Rejoinder,  and  the  Epistle  of  St. 
Paul  to  the  Romans,  ebap.  xiv 

It  is  to  be  observed  that  the  Appendix  to  the  Westminster  Directory 
•gainst  Holy  Days  and  Festivals  was  expunged  from  our  edition  at 
the  revision  by  the  Oeueral  Assembly. 


THE   REVISED   PROPER    SERVICES.  115 

rate  chronology  and  history,  and  for  centuries  has  been 
steadily  supplanted  by  the  modern  civil  calendar,  until 
now  it  remains  only  as  a  mass  of  ingenious  anachron- 
isms. And  it  may  be  questioned  whether,  in  the  New 
World,  the  sentimental  advantage  of  keeping  it  in  con- 
cert with  the  churches  which  adhere  to  it  in  the  Old 
World,  is  to  be  weighed  against  its  practical  inconven- 
ience and  absurdity,  when  that  nest  of  chronic  puzzles 
which  prefaces  the  Prayer-book  could  be  reduced  to 
a  single  Table,  and  the  principle  of  the  whole  still 
retained,  by  so  simple  a  change  as  that  of  fixing  Easter 
for  the  first  or  second  Sunday  in  April.* 

Easter-day,  which  at  first  fell  upon  a  week-day, 
until  by  a  decree  of  the  Council  of  Nicrea  it  was  made 
to  fall  upon  a  Sunday,  grew  out  of  the  Jewish  year  aa 
a  Christian  Passover,  in  the  same  manner  that  the 
Lord's  day  grew  out  of  the  Jewish  week  as  a  Christian 
Sabbath,  the  one  being  an  annual  and  the  other  a 
weekly  observance  of  his  resurrection.  It  forms  the 
epoch  from  which  the  whole  Christian  year  dates,  the 
seasons  before  it  being  mainly  devoted  to  a  rehearsal  of 
Christ's  life  and  passion,  and  those  following  it,  to  a 
rehearsal  of  his  example  and  doctrine. 

Advent,  Epiphany  and  Lent,  are  the  seasons  observed 
in  approaching  Easter  from  about  the  beginning  of  De- 
cember until  about  the  beginning  of  April,  and  the 
Lord's  days  during  that  period  may  commemorate  his 
Incarnation,  Nativity,  Circumcision,  Baptism,  Tempta- 
tion, Agony,  Crucifixion,  and  Burial.  Ascension,  Whit- 
sunday or  Pentecost  and  Trinity,  are  the  seasons  observed 
in  leaving  Easter,  from  about  the  first  of  April  until 
about  the  beginning  of  December,  and  the  Lord's  days 
during  that  period  may  commemorate  his  Resurrection, 
his  Glorification  with  the  Father,  his  Senuing  the  Holy 


*  "  There  is  one  point  in  regard  to  the  settlement  of  the  Pascha] 
question,  which  spemi  entirely  to  have  escaped  the  Xicene  Fathers, 
but  whi.h.  probably,  owing  to  their  want  of  foresight,  will,  with 
each  succeeding  century,  widen  the  divergence  between  civil 
and  ecclesiastical  u«a^es.  How  mniiy  collisions  a?d  complications 
might  have  been  avoided,  had  Easter  been  then,  once  for  all.  mad« 
a  fixed,  instead  of  a  movable,  festival!"  Stanley's  Eastern  Church, 
p.  2^3. 


116        ANALYSIS   OP   THE    PRAYER-BOOK. 

Ghost,  and  all  the  peculiar  lessons  of  the  New  Tes- 
tament. 

The  devout  recognition,  with  appropriate  services,  of 
the  week-days  commonly  called  Christmas-day,  Good- 
Friday,  and  Ascension-day,  is  in  accordance  with  Pres- 
byterian and  catholic  usage ;  but  the  observation  of 
Lent  as  a  religious  fast  was  objected  to  by  the  Presby- 
terians, "the  example  of  Christ  fasting  forty  days  and 
nights  being  no  more  imitable  nor  intended  for  the  imi- 
tation of  a  Christian,  than  any  other  of,  his  miraculous 
works." 

In  compliance  with  the  same  authority  the  Proper 
Services  appointed  for  Saints'  days  have  been  expunged, 
and  the  names  of  any  Apostles  and  Evangelists  left  in 
the  calendar  are  there  simply  for  the  preservation  of 
their  memories  and  other  useful  purposes. 

The  Proper  Services  which  are  retained  are  only 
such  as  appertain  to  the  strictly  Dominical  festivals  in 
honor  of  our  Lord  and  in  connection  with  his  own  Holy 
Day,  and  their  addition  to  the  ordinary  service  is  left 
wholly  discretionary.  In  the  Latin  Church  they  con- 
sisted of  a  number  of  intricate  parts  adjusted  to  the 
minute  ritual  which  had  overgrown  the  primitive  order, 
such  as  the  Introits,  Graduals,  Tracts,  Gospels,  Col- 
lects, Epistles,  besides  the  Offertories,  Secreta,  Prefaces, 
Communions,  and  Post-communions  connected  with  the 
celebration  of  the  Lord's  Supper.  Of  these  none  have 
been  retained  in  the  English  Prayer-book  but  the  Col- 
lects, F.pistles  and  Gospels,  which  are  really  the  most 
ancient  portions,  are  in  nowise  inconsistent  with  the 
simple  usages  of  Protestant  worship,  and  owe  the 
improved  form  in  which  they  now  appear  to  the  Pres- 
byterian revisionists. 

The  Colled  for  the  Day  is  a  brief  petition  collecting  in 
&  single  sentence  the  devotional  feeling  proper  to  the  fes- 
tival to  which  it  refers,  or  to  the  Gospel  or  Epistle  with 
which  it  is  connected.  Many  of  the  collects  date  from 
a  very  remote  period,  and  are  of  great  force  and  beauty 
as  well  in  the  original  Latin  as  in  the  pure  English  in 
which  they  have  come  down  to  us.  Some  verbal  errors 
in  them  were  corrected  at  the  instance  of  the  Pres- 


THE  REVISED  PROPER  SERVICES.    117 

byterian  Commissioners,*  and  a  thorough  revision  of 
them  was  afterwards  attempted  by  the  Episcopalian  Com- 
missioners of  1689,  on  the  principle  of  adapting  them 
more  closely  to  the  Epistles  and  Gospels,  and  vitk  the 
view  of  expressing  more  clearly  the  evangelical  senti- 
ment of  their  Presbyterian  associates.  As  an  attempt 
to  remedy  the  vagueness  and  generality  which  mark  a 
number  of  them,  especially  those  for  the  Sundays  after 
Trinity,  the  proposed  amendments  are  praiseworthy; 
but  in  most  cases  they  mar  the  ancient  model  without 
at  the  same  time  sufficiently  gaining  the  object  in 
view. 

The  Epistle  and  Gospel  for  the  Day  express  in  a  more 
didactic  form  the  sense  of  tbe  collect,  and  are  designed 
to  inculcate  the  leseons  proper  to  the  occasion  or  festi- 
val to  which  they  belong.  They  were  rendered  in  the 
approved  translation  in  accordance  with  the  Presbyte- 
rian revision,  and  have  been  retained  without  alteration. 
Their  antiquity  and  general  fitness  make  them  prefera- 
ble to  any  new  selections,  and  they  are  useful  for  devo- 
tional reading  at  other  times. 

Besides  these  ancient  Proper  services,  the  new  fea- 
tures which  have  arisen  in  the  modern  office  may  be 
adapted  to  the  church-year  together  with  the  sermon. 

The  Introductory  Psalm,  instead  of  being  appointed 
at  random,  or  as  a  mere  general  prelude,  might  be 
suited  to  the  ecclesiastical  season  on  the  principle  of  the 
Introit  retained  in  King  Edward's  First  Prayer-book. 
Such  a  re-adjustment  of  the  Psalter  would  serve  to 
Christianize  it,  and  to  bring  it  more  intelligently  into 
divine  worship;  and  if  the  whole  Psalm  were  not  in 
every  instance  relevant,  the  fit  verses  only  might  be 
used,  or,  what  is  better,  Canticles  formed  out  of  differ- 
ent verses  compiled  from  any  of  the  poetical  portions 
of  the  Scriptures.  The  Table  of  Proper  Psalms,  added 
as  a  help  in  making  such  selections,  has  been  taken 


*  Compare  the  Presbyterian  Exceptions  to  "  the  two  Collects  for 
St.  John's  day,  and  Innocent's,  for  the  first  day  in  Lent,  for  the 
fourth  Sunday  after  Easter,  for  Trinity  Sunday,  for  the  sixth  and 
twelfth  Sunday  after  Trinity,  for  St.  Luke's  day,  and  Michaelmas 
day,"  with  the  same  in  the  English  Prayer-hook. 


118    ANALYSIS  OP  THE  PRAYER-BOOK. 

partly  from  the  ancient  offices  and  partly  from  various 
modern  liturgies.* 

An  arrangement  of  Hymns  on  the  same  principle 
still  further  ensures  unity  and  beauty  to  these  commem- 
morative  services. 

Even  a  corrse  of  Sermons  or  Homilies,  well  selected 
from  approved  divines,  and  adapted  to  the  lessons  of 
the  yearly  course,  though  it  would  be  too  unwieldy  to 
form  part  of  a  public  liturgy,  might  be  an  advantage  in 
the  cas?  of  such  worshippers  as  are  deprived  of  a  stated 
ministry,  f 

According  to  the  theory  already  advocated,  the  Proper 
services  are  suitable  t.  the  Sunday,  rather  than  to  the 
Daily,  office;  but  there  may  be  seasons  or  circumstances 
in  which  both  offices  can  be  conveniently  and  profitably 
used ;  and  the  Table  of  Proper  Lessons  to  be  read  at 
Morning  and  Evening  Prayer  will  afford  the  means  of 
substituting  suitable  selections  in  place  of  those  of  the 
Daily  course. 

Sect.  VIII.   The  Revised  Communion  Service. 

We  next  approach  the  most  sacred  portion  of  the 
office,  or  indeed  of  the  whole  book,  and  that  for  which 
the  other  services  are  but  a  preliminary  training,  lead- 
ing to  it  as  to  the  very  crown  and  complement  of  all 
Christian  worship,  the  "holy  of  holies"  in  the  Church- 
service. 

The  Ljrd's  Supper  grew  out  of  the  Paschal  Supper, 
with  a  change  of  symbols,  the  broken  bread  being  used 
in  place  of  the  slain  lamb  to  exprers  and  convey  the 
benefits  of  Christ's  sacrifice,  and  a  Table  substituted 
for  the  Altar,  as  the  social  feature  of  the  rite.  In  the 
early  Church  it  was  unquestionably  observed  in  the 
simplest  -^auner  as  a  spiritual  service  of  Thanksgiving 
and  Communion;  but  in  process  of  time  it  becime.-in 
the  Latin  Church,  the  elaborate  ritual  called  the  Mass, 
And    so    continued    until    the    Reformation,    when    the 


*  Compare    King   Edward's    First    Prayer-book,   the   Evangelical 
lutheran  Liturgy,  and  Liturgiae  Recusse  Exemplar. 
t  Confession  of  Faith,  p.  45-. 


THE   REVISED   COMMUNION    SERVICE.      119 

Protestant  churches,  with  greater  or  less  approxima- 
tion, returned  to  the  simplicity  of  the  primitive  insti- 
tution. 

The  Order  for  the  Administration  of  the  Lord's  Supper 
or  Holy  Communion,  as  amended  by  the  Savoy  Presby- 
terians, will  be  found,  when  historically  traced  and 
analj'zed,  substantially  to  contain:  1.  The  "Lord's 
Supper"  of  the  Apostolical  Church;  2.  The  "Eucha- 
rist" of  the  Primitive  Church;  3.  The  earliest  English 
Protestant  "Order  of  Communion;"*  4.  The  Calvin- 
istic  "  Form  of  Celebrating  the  Lord's  Supper;"  5.  The 
Westminster  and  American  Directory  for  "Administra- 
tion of  the  Lord's  Supper."  And  it  is  believed  that,  as 
here  presented,  it  retains  every  thing  essential  to  either 
of  these  formularies,  and  nothing  inconsistent  with 
any  of  them. 

The  office  may  be  conveniently  considered  in  three 
parts:  1.  The  Ante-Communion,  consisting  of  the  Col- 
lection, the  Prayer  for  the  Church  Militant,  Exhorta- 
tions, Words  of  Institution,  Admonition  and  Invitation, 
Confession,  Absolution,  and  Prayer  of  Humble  Access; 
2.  The  Communion,  consisting  of  the  Versicles,  the 
Tersanctus,  the  Prayer  of  Consecration,  the  Ministra- 
tion and  Communion  of  the  Bread  and  Wine;  3.  The 
Post-Communion,  consisting  of  the  Thanksgiving,  the 
Closing  Hymn,  and  Benediction.  We  shall  find  that, 
while  the  first  and  last  portions  are  essentially  Protest- 
ant in  their  origin  and  structure,  the  intermediate 
portion  retains  all  of  the  primitive  and  catholic  service 
which  is  consistent  with  the  Scriptures  and  with  our 
own  standards. 

What  we  have  termed  the  Ante-Communion  portion 
is  a  series  of  preparatory  and  preliminary  services 
through    which    the    communicant   passes,    by   natural 


*  This  formulary,  which  was  issued  and  in  use  some  months  in 
advance  of  the  Praver-hook,  was  substantially  taken  by  the  En-li-h 
Reformers  from  the  Reformed  Service  of  Buc^r  and  Melancthon, 
and  was  also  immediately  translated  and  submitted  by  Coverdale  tc 
the  examination  of  Calvin,  who  does  not  seem  to  have  disapproved 
of  it.  It  may  be  found  in  the  "  Liturgies  of  King  Edward  VLj 
Parker  Society."  See  also  Coverdale's  Letters  to  Calvin;  Original 
Letters,,  First  Series,  p.  31. 


120         ANALYSIS   OP   THE   PRAYER-BOOK. 

Advances  of  feeling,  to  the  solemn  acts  of  participation 
in  the  Communion  itself.  They  are  not  found  in  the 
ancient  office,  but  were  affixed  to  it  before  it  was  trans- 
lated and  popularized,  very  much  as  the  introductory 
portion  of  the  Daily  Prayer  was  prefixed  to  the  ancient 
part  of  that  office.  As  first  used,  indeed,  they  formed 
a  distinct  English  Communion  of  the  laity,  ensuing 
upon  the  Latin  Mass  performed  by  the  clergy,  until 
the  Prayer-book  was  compiled  about  a  year  afterwards, 
when  they  lost  their  provisional  character,  and  became 
blended  in  a  somewhat  confused  manner  with  certain 
translated  portions  of  the  old  office.*  They  are  here 
preserved,  with  but  one  or  two  additions,  in  the  exact 
order  in  which  they  were  first  used,  that  they  may 
serve  the  purpose  to  which  they  are  so  beautifully 
adapted,  of  inducing  charity,  penitence,  assurance,  and 
humility  in  the  expecting  communicant. 

The  Rubrics,  introductory  and  concluding,  are  liter- 
ally quoted  from  the  Directory,  and  also  those  through- 
out the  office,  as  far  as  practicable. 

The  Exhortations  proceed  upon  the  principle  of  the 
Apostolic  Exhortation,  "Let  a  man  examine  himself, 
and  so  let  him  eat  of  that  bread  and  drink  of  that  cup," 
and  answer  to  the  Preparatory  Lecture  prescribed  by 
the  Directory,  and  customary  in  Presbyterian  churches. 
They  might  serve  as  samples  upon  which  to  model  such 
addresses,  or  be  used  as  stated  forms  according  to  the 
custom  of  some  Calvinistic  liturgies.  The  second  Ex- 
hortation is  attributed  to  Peter  Martyr.  The  other  two 
appear  first  in  the  "Order  of  Communion,"  but  re-appear 
also  in  Knox's  "Book  of  Common  Order,"  and  are 
thoroughly  Calvinistic  in  tone  and  structure.  They 
owe    tbeir  ^/•sent    arrangement   to    the   Presbyterian 


*  In  the  Prayer-book  of  1549,  the  "  Order  of  Communion"  appears 
at  the  end  of  the  old  office  unmutilafed;  but  in  1552  it  w^s  prefixed 
to  that  office,  -with  the  exception  of  the  '  Prayer  of  Humbie  Access," 
■which  was  inserted  between  the  Tersanctus  and  the  Consecration 
Prayer.  At  the  same  time  certain  portions  of  the  latter  prayer  were 
sundered  from  it,  and  placed  apart  at  the  very  extremes  of  the 
office,  where  they  form  respectively  the  "  Prayer  for  the  Church 
Militant"  and  the  "  Post-Communion  Thanksgiving."  See  the  "  1-it- 
unries  of  King  Edward,"  Parker  Society;  and  also  a  comparativ« 
view  in  Chevalier  Bunsen's  Hippolytus,  vol.  ii.  p«  173 — 204. 


THE   REVISED    COMMUNION    SERVICE.       121 

Exceptions,  as  also  an  added  clause  for  the  comfort  of 
doubting  Christians,  taken  from  the  Larger  Catechism. 

The  Collection  for  the  Poor  and  other  Pious  Purposes, 
placed  next  before  the  office,  to  be  used  in  connection 
•with  it,  or  as  a  distinct  act  of  worship,  corresponds  to 
the  Oblation  in  the  Eucharist,  and  to  the  Offertory  in  the 
Latin  and  English  service.  It  seems  at  first  to  have 
consisted  of  contributions  to  the  Agapse  or  Love-Feast, 
or  of  gifts  for  the  support  of  the  ministry  and  the  poor; 
but  the  multiplied  objects  of  modern  charity  have  dis- 
connected it  from  the  Sacrament  which  it  might  other- 
wise so  fittingly  precede,  and  rendered  it  scarcely  more, 
sometimes  less,  than  an  ordinary  part  of  divine  service. 
For  this  reason,  other  Scripture  sentences  of  various 
import  have  been  added;  and  in  compliance  with  the 
Presbyterian  Exceptions  the. Apocryphal  selections  have 
been  expunged. 

The  Prayer  for  the  Church  Militant  is  also  not  neces- 
sarily connected  with  the  Communion,  but  may  appro- 
priately take  the  place  of  the  ordinary  prayer  after 
sermon,  and  serve  to  extend  the  feeling  of  charity, 
expressed  in  the  Collection,  from  the  particul-ar  assem- 
bly of  communicants  to  the  whole  Church  universal 
into  spiritual  communion  with  which  they  are  about  to 
enter.  Such  a  usage  was  common  in  the  primitive 
Eucharist,  and  the  form  itself  is  very  ancient,  though 
in  its  structure  and  in  certain  expressions  it  resembles 
a  prayer  with  the  same  title  in  Knox's  Book  of  Common. 
Order. 

The  Words  of  Institution  are  inserted  in  compliance 
with  the  Directory,  and  serve  both  as  a  warrant  and  a 
lesson  to  insure  the  intelligent  reception  of  the  Sacra- 
ment, especially  when  explained  after  the  manner  of 
the  Exhortation  following  them.  They  form  that  por- 
tion of  the  rite  which  our  Saviour  himself  dictated,  and 
are  afterwards  repeated  by  the  minister,  while  giving 
the  elements,  "in  accordance  with  his  example,  institu- 
tion, and  command,"  as  a  declaration  to  the  people, 
rather  than  as  part  of  the  consecrating  prayer;  the 
latter  usage  seeming  to  carry  in  it  a  notion  of  some 
transubstantiative  effect  upon  the  bread  and  wine  to 
Which  the  words  refer. 


122         ANALYSIS    OF   THE   PRAYER-BOOK. 

The  Admonition  and  Invitation  have  their  warrant  in 
the  Apostolic  Epistles  and  in  the  Directory,  and  owe 
their  form  to  the  "Order  of  Communion."  They  also 
correspond  to  the  primitive  usage  of  dismissing  the 
catechumens  and  separating  the  communicants  at  the 
close  of  the  ordinary  service,  with  such  exclamations 
as  "No  Profane!"  "Let  none  depart  entitled  to  sta}'!" 
and  are  designed  at  once  to  guard  the  Sacrament  from 
an  injurious  effect  upon  "the  profane,  the  ignorant,  and 
the  scandalous,"  and  to  encourage  the  timid,  penitent, 
and  believing  in  their  advances. 

The  Confession  is  from  the  same  source,  somewhat 
abbreviated  in  form,  and  with  an  added  clause  from  the 
Calvinistic  Confession  of  Pollanus.*  As  a  preliminary 
act  in  coming  to  the  Communion,  it  is  common  to  all 
liturgies,  and  dictated  by  universal  Christian  feeling. 
No  language  could  be  more  deeply  penitential,  or  more 
fittingly  express  the  pungent  convictions  and  fervid 
supplications  with  which  the  worthy  communicant 
approaches  the  Sacrament. 

The  Prayer  for  Absolution,  which  then  immediately 
follows,  is  a  Protestant  version  of  the  old  form,  and 
suitably  differs  from  that  in  the  Daily  service,  by  being 
precatory  rather  than  declaratory  in  style.  It  is  also 
appropriately  followed  by  the  more  scriptural  though 
less  liturgical  expression  of  the  same  sentiment,  the 
Comfortable  Words,  proceeding  on  the  Calvinistic  prin- 
ciple of  "raising  sinners  to  the  hopes  of  pardon"  after 
confession,  and  also  of  reciting  the  revealed  grounds 
upon  which  that  pardon  is  sought,  declared,  and 
granted. 

The  Prayer  of  Humble  Access  is  an  entirely  Protestant 
form,  which  was  composed  by  the  English  Reformers 
for  the  "Order  of  Communion,"  and  breathes  the 
deeply  religious  spirit  of  the  age  in  which  it  was  pro- 
duced. In  the  Prayer-book  it  became  transferred  to  a 
later  stage  of  the  service,  where  it  only  breaks  the  con- 
tinuity of  feeling;  but  as  first  used,  and  here  preserved 
in  its  original  connection,  it  collects  the  feelings  of  min- 
gled humility  and  assurance,  resulting  from  the  Confes- 
sion  and  Absolution   preceding   it,   and   prepares  the 

*  Proctor,  p.  346. 


•THE   REVISED    COMMUNION   SERVICE.      123 

Suppliant  for  the  more  joyous  devotions  of  the  Eucha- 
rist then  to  follow.* 

At  this  point  we  enter  upon  our  second  general 
division,  which  we  have  termed  the  Communion  itself, 
and  which  is  the  most  primitive  and  apostolic  portion 
of  the  office,  having  been  largely  in  use  in  the  primitive 
Church,  as  well  as  in  the  modern  Calvinistic  liturgies. 

The  Versiclei  with  which  it  begins,  may  mark  the 
transition  from  the  one  portion  to  the  other,  with  a 
befitting  change  of  tone  and  posture,  and  also  them- 
selves appropriately  herald  the  Thanksgiving.  Espe- 
pecially  the  Sursum  Cordaf  ("Lift  up  your  hearts")  was 
used  in  the  early  Christian  assemblies  as  a  warning  to 
the  worshipper  to  assume  the  devotional  intention 
proper  at  this  juncture;  and  the  other  responses,  fol- 
lowing between  the  minister  and  the  communicant,  may 
further  serve  to  stir  up  and  provoke  an  attentive  mood 
and  solemn  expectancy  as  the  critical  part  of  the  service 
approaches. 

The  Preface,  which  then  introduces  the  acts  of  Thanks- 
giving and  Praise,  bears  traces  of  the  more  liturgical 
style  of  a  later  age,  when  the  free  usages  of  primitive 
worship  had  begun  to  harden  into  a  ritual.  It  varied, 
in  the  Latin  office,  with  the  recurring  festivals  of  the 
Church  year,  and  was  designed  to  present  the  event  or 
doctrine  celebrated  in  each  as  the  special  ground  of  the 
following  thanksgiving.  Of  these  Proper  Prefaces, 
only  the  five  relating  to  the  Nativity,  Resurrection,  and 
Ascension  of  Christ,  the  Mission  of  tho  Holy  Ghost,  and 
the  Trinity,  were  retained  in  the  EnglLh  office.  This  ia 
certainly,  as  far  as  it  goes,  an  improvement.  To  cele- 
brate the  Lord's  Supper  in  commemoration  of  an  apos- 
tle, saint,  or  martyr,  is  a  manifest  perversion;  but  it  is 
still  doubtful  whether  even  such  an  event  as  the  Birth 
or  Ascension  of  Christ  is  entirely  congruous  with  a  rite 

*  The  last  clause  is  amended  in  accordance  with  the  Presbyterian 
Exceptions.  Compare  it  also  with  ';  Order  of  Communion"  and 
First  and  Second  Prayer  books  of  Edward  VI.  Parker  Society 
edition. 

f  See  Presbyterian  Rejoinder,  Documents,  p.  210;  "Apostolical 
Constitutions  "  in  Bunsens  Hippolytus,  vol.  ii.  p.  48:  and  Pollanuy 
Litureia  Peregrinorum. 


124         ANA7,YSIS    OF   THE    PRAYER-BOOK.   * 

expressly  framed  to  symbolize  his  death  and  convey  the 
benefits  of  his  passion.  Moreover,  the  interjection  of 
Buch  foreign  ideas  at  this  moment  can  only  tend  to 
interrupt  the  flow  of  devotion  toward  the  Sacrament, 
and  confuse  the  grateful  feeling  proper  to  it.  We  have 
therefore  retained  but  a  single  Preface,  setting  forth 
the  burden  of  the  Eucharist  itself,  the  great  sacrifice 
of  Christ  upon  the  Cross,  as  the  theme  of  exultant 
praise  in  receiving  it.  The  language  used  for  this  pur- 
pose is  taken  from  another  portion  of  the  office  where  it 
seems  to  occur  less  appropriately  than  in  this  connec- 
tion.* 

The  Tersanclus,  or  Trisagion,  so  called  from  its 
threefold  ascription  of  the  word  Holy,  then  follows  in 
fulfilment  of  the  Preface,  as  an  exalted  act  of  adoration 
and  gratitude,  lifting  the  worshipper  into  communion 
with  the  whole  heavenly  host,  as  if  in  anticipation  of 
that  glorious  realization  of  the  Eucharistic  symbol, 
when  the  Lamb,  appearing  as  it  had  been  slain,  becomes 
the  centre  of  universal  praise.  This  sublime  hymn 
seems  to  have  derived  its  theme  from  the  seraphic 
vision  in  Isaiah,  and  has  been  in  use  in  the  Christian 
Church,  as  part  of  this  service,  from  the  most  primitive 
times,  f 

The  Prayer  of  Consecration  is  designed,  in  accordance 
with  the  Directory,  to  "set  apart  the  elements  from 
common  use,"  by  charging  them  with  their  appointed 
significance  as  emblems  and  pledges  of  that  broken 
body  and  shed  blood  of  Christ  which  they  exhibit,  by 
invoking  the  Holy  Spirit  to  render  them  ceans  of 
spiritual  nourishment,  and  by  imploring  those  inward 
graces  necessary  to  their  worthy  reception.  The  Ian. 
guage  of  the  form  is  derived  from  very  ancient  sources, 
so  anended  by  the  English  Reformers  as  to  exclude  all 
Ideas  of  transubstantiation  in  the  elements  themselves, 
and  with  an  added  clause  from  the  Westminster  Cate- 
chism, expressing  their  effect  in  the  believing  recipient. 
The  petition  for  the  consecrating  or  blessing  the  ele- 


*  Compare  Prefaces  iu  Miss.  Rom.  and  in   English  Prayer-book 
Wit.h  this  edition, 
f  See  the  Primitive  Eucharist  in  Bunsen,  p.  49. 


THE   REVISED   COMMUNION    SERVICE.      125 

ments,  "with  the  Word  and  Holy  Spirit,"  is  taken  from 
Sing  Edward's  Prayer-book,  and  is  an  addition  suggested 
by  the  Presbyterians,  and  in  accordance  with  the  doc- 
trine of  our  standards.* 

The  Breaking  of  the  Bread  is  a  ceremony  which  be- 
longed to  the  rite  as  instituted  by  Christ  and  described 
by  the  apostles,  which  was  common  in  the  primitive  and 
reformed  liturgies,  which  is  required  by  the  Directory, 
and  in  accordance  with  the  Presbyterian  Exceptions, 
and  which  itself  enters  into  the  symbolical  structure  of 
the  Sacrament  by  representing  the  breaking  of  Christ's 
body  for  us,  and  our  communion  with  him  and  with  one 
another  as  his  members. f 

The  Administration  of  the  Elements  is  prescribed 
according  to  the  rules  in  the  Directory,  and  is  designed 
to  be  a  devout  repetition,  as  near  as  may  be,  of  the  origi- 
nal scene  of  the  Lord's  Supper;  the  Minister  standing 
at  a  table  rather  than  at  an  altar,  and  the  communi- 
cants being  assembled  around  or  before  it,  while  he 
gives  them  the  sacred  emblems  in  the  name  and  with 
the  words  of  Christ.  J 

The  Sentences  of  Scripture  to  be  pronounced,  during 
the  distribution  of  each  element,  and  the  rubric  explain- 
ing their  use,  are  from  the  Ca-lvinistic  and  Knoxian 
liturgies,  and  allowable  according  to  the  Directory, 
which  prescribes  no  form  of  words  for  "putting  the 
communicants  in  mind  of  the  grace  signified  by  the 
Sacrament."     Such  inspired  declarations,  aptly  chosen, 


*  Confession  of  Faith,  chap,  xxix.;  Larger  Catechism,  Q.  160,  170; 
Early  Prayer-books  and  Presbyterian  Exceptions. 

f  Dodge's  Outlines  of  Theology,  p.  505. 

X  In  the  Liturgy  of  Pollanns,  the  words  used  were.  "  Panis  quem 
frangimus  communicatio  est  corporis  Christi;  accipite,  comedite 
memores  corpus  Christi  pro  vobis  es?e  fractum.  Calix  benedictionia 
cui  benedicimus  communicatio  est  sanguinis  Christi,  qui  pro  vobis 
est  fusus  in  lemissiouem  pecatorum" — a  form  compiled  from  the 
different  Scriptures  relating  to  the  Sacrament.  The  Westminster 
Directory  has  the  following:  "  According  to  the  holy  institution, 
command,  and  example  of  our  blessed  Saviour  Jesus  Christ.  I  take 
this  bread,  and  having  given  thanks,  break  it,  and  give  it  unto  you. 
(There  the  minister,  who  is  also  himself  to  communicate,  is  to  break 
the  bread,  aud  give  it  to  the  communicants :)  Take  ye,  eat  ye ;  this  is 
the  body  of  Christ  which  is  broken  for  you:  do  this  in  remembrand 
•/  him." 


126        ANALYlSIS  of  the  prayer-book, 

would  seem  to  be  preferable  either  to  the  repetition  of 
the  same  formula  to  each  communicant,  or  to  the  loose 
harangues  to  the  whole  assembly,  which  sometimes  mai 
f.he  service.  It  is  a  time  when  the  simple  Word  of  Goct 
will  prove  a  better  help  to  devotion  than  any  words  of 
man,  uttered  with  rhetorical  propriety,  or  in  strained 
exhortation;  and  the  practice  has  been  found  as  accept- 
able as  it  is  profitable.* 

The  Silent  Prayer,  after  receiving  the  elements,  is  a 
primitive  and  catholic  usage,  would  seem  to  be  dictated 
by  a  spontaneous  feeling,  and  has,  besides,  the  inci- 
dental advantage  of  affording  the  minister  as  well  as 
the  communicant  an  interval  for  secret  devotion. 

The  third  and  concluding  portion  of  the  office,  termed 
the  Post-Communion,  is  a  brief  series  of  services  suited 
to  incite  and  express  the  sentiments  proper  to  the  com- 
municant on  leaving  the  Lord's  Table.  Like  the  Ante- 
Communion  or  Preparatory  Lecture,  it  is  sometimes 
reserved  as  a  separate  service  in  the  after  part  of  the 
day,  with  a  sermon  or  exhortation,  designed  to  express 
the  thankful  feeling  of  the  communicants,  or  to  admon- 
ish them  to  walk  worthy  of  their  vocation  as  Christ's 
followers.  As  here  arranged,  it  forms  a  fitting  conclu- 
sion to  the  office,  and  is  more  in  accordance  with  the 
Directory  than  a  distinct  service  after  the  first  glow  of 
the  sacramental  devotion  has  faded. 

The  Scripture  Sentences  after  Communion  are  taken  in 
part  from  King  Edward's  Prayer-book,  and  may  appro- 
priately mark  the  transition  to  this  portion  of- the  office 
by  expressing,  according  to  the  selection  used,  the  feel- 
ings which  will  spontaneously  arise  at  the  moment. 

The  Thanksgiving  after  Communion  is  an  act  of  devo- 
tion prescribed  by  the  Directory,  and  common  in  all 
Presbyterian  liturgies.  The  first  of  the  two  examples 
given  formed  the  conclusion  of  the  Consecration  Prayer 
in  1549;  but  at  the  Calvinistic  revision  in  1552  it  was 
transferred  to  its  present  position,*  where  alone  it  is 


*  Eutaxia,  p.  56.  Bonk  of  Public  Prayer.  Book  of  Common  Order. 
Liturgies  of  German  Keformed  Church  and  Evangelical  Lutheran 
Church. 

*  In  the  American  Episcopal  edition  it  is  transferred  back  again 
to  the  Consecration  Prayer,  where  it  appears  in  connection  with  cer 


THE    REVISED   CO  CMUXION    SERVICE.       127 

y  offered,  and  where,  moreover,  it  no  longer 
:3  a  material  oblation  of  the  elements,  but  a  spirit- 
ual oblation  made  by  the  communicants  of  their  own 
persons,  with  praise  and  thanksgiving,  in  the  language 
of  St.  Paul's  exhortation  to  "present our  bodies  a  living 
sacrifice,  holy,  acceptable  to  God,  as  our  reasonable 
service."  Such  an  act  of  grateful  personal  dedication 
of  himself  to  Christ  will  be  a  spontaneous  impulse  of 
the  communicant  at  this  juncture,  and  could  scarcely  be 
expressed  in  more  scriptural  terms.  The  second  exam- 
ple is  also  a  strictly  Protestant  form,  composed  by  the 
Calvinistic  Reformers,  and  may  serve  to  vary  the  feeling 
resulting  from  the  Sacrament  by  expressing  more  the 
feeling  of  praise  in  connection  with  prayer  for  self- 
consecration.  If  the  Lord's  Prayer  has  not  been  used 
in  the  preceding  service,  it  will  be  in  accordance  with 
liturgical  law  and  usage  to  offer  it  also  with  the  Thanks- 
giving. 

The  Hymn  and  Dozology  will  express,  in  still  more 
is  form,  this  thankfulness,  and  conclude  the  office 
as  our  Lord  and  his  apostles  concluded  it,  when  they 
"sang  an  hymn  and  went  out  into  the  Mount  of  Olives." 
The  '-Gloria  in  Excelsis,"  or  Greater  Doxology,  is  pre- 
scribed in  late  editions;  but  the  "Song  of  Simeon," 
"Lord,  now  lettest  thou  thy  servant  depart  in  peace," 
was  in  universal  use  at  the  close  of  the  Calvinistic  lit- 
urgy, and  beautifully  connects  together  ideas  of  the 
earthly  and  the  heavenly  Communion  at  the  moment  of 
dismissing  the  communicants.  "They  can  rise  no  higher 
in  this  life.  There  is  nothing  beyond  but  heaven.  Their 
longings  find  fit  expression  in  the  Nunc  £)imi!lis."j 

The  Blessing  follows  in  accordance  with  catholio 
usage.  The  form,  compiled  by  Bucer,  is  here  given  in 
other  editions,  but  in  this  is  placed  for  ordinary  use 
among  the  forms  at  the  close  of  the  Sunday  service. 
The  benediction,  inserted  in  place  of  it,  is  taken  from 


tain  other  expr?=-:ons  taken  from  the  Scottish  Prayer-book  of  Laud. 
*The  resait  of  the  patch-work,"  says  Bunsen,  "is  (with  a  little 
g-ammati'^1  inaccuracy)  the  following  remarkable  prayer/'  (Then 
follows  the  prayer  a?  found  in  the  Prayer-book  of  the  Protestant 
Episcopal  Church.)  Vol.  ii.  p.  198. 
f  Eutaxia,  p.  46.     Preface  to  Lutheran  Liturgy. 


128         ANALYSIS    OF    THE   PRAYER-BOOK. 

the  Directory,  and  besides  being  in  the  very  words  of 
Scripture,  has  the  advantage  of  rising  into  a  solemn 
doxology  of  both  minister  and  people  at  the  close. 

Sect.  IX.    The  Revised  Baptismal  Services. 

The  Baptismal  offices  form  a  class  of  initiatory  rites 
and  services  by  means  of  which  the  children  of  the 
Church  and  converts  from  the  world  may  be  personally 
trained  for  the  communion  of  the  faithful.  As  here 
arranged,  they  contain  the  Directory  inserted  as  liter- 
ally as  possible  in  place  of  the  English  Rubric,  and  will 
be  found  to  be  substantially  in  agreement  with  primi- 
tive and  Presbyterian  usage. 

The  Order  of  Baptism  of  Infants  is  simply  our  Bap- 
tismal Directory  interwoven  with  appropriate  forms  or 
examples  of  each  part  of  the  service,  originally  derived 
in  part  from  the  ancient  office,  and  in  part  from  the 
formulary  of  Bucer  and  Meiancthon,  and  afterwards 
subjected  at  first  to  the  Calvinistic  revision  of  1552,  and 
finally  to  the  Presbyterian  revision  of  1661.  The  effect 
©f  these  emendations  has  been,  1.  The  abolition  of  the 
office  of  Sponsors  or  Pro-parents,  except  in  the  anoma- 
lous cases  mentioned  in  the  last  rubric;  2.  The  careful 
removal  of  expressions  declaring  the  absolute  and  inva- 
riable regeneration  of  children  in  baptism;  3.  The 
exclusion  of  chrism,  the  sign  of  the  cross,  and  other 
superstitious  ceremonies  practised  in  the  mediaeval 
ritual.  The  Presbyterian  revisers  were  willing  that  ihe 
use  of  the  sign  of  the  cross  should  be  left  free  to  the 
choice  of  the  parents;  but  the  phrase  in  our  Directory, 
"without  adding  any  other  ceremony,"  seems  to  allow 
no  such  option.  The  alterations  and  amendments  ex- 
press the  sense  of  our  standards  in  their  own  language 
or  in  that  of  their  framers,  as  far  as  can  be,  and  the 
whole  office,  whether  used  as  a  model  or  as  a  fixed  form, 
is  suited  to  redeem  this  Sacrament  from  the  practical 
neglect  into  which  it  has  fallen,  both  as  to  its  doctrine 
and  the  mode  of  administration.* 


*  For  the  sources  of  this  form,  see  the  Westminster  and  Amuri<  nn 
Directory  and  Confession  of  Faith,  the  Presbyterian  Exceptions  and 
Rejoinder.  Baxter's  Reformed  Liturgy  the  Proposed  Alterations  oJ 


THE   REVISED    BAPTISMAL   SERVICES.      129 

The  Catechism,  defined  "an  instruction  to  be  learned 
by  baptized  children  and  others  before  they  come  to  the 
Communion,"  belongs  to  a  class  of  strictly  Protestant 
formularies  which  sprang  up  in  great  numbers  at  the 
Reformation,  and  were  designed  to  ensure  the  early 
indoctrination  of  the  rising  generation.  They  proceed 
upon  the  principle  of  the  catechetical  schools  in  the  primi- 
tive Church,  and  the  Sunday-schools  in  the  modern 
Church,  and  are  a  private  and  laic  mode  of  teaching,  a9 
distinguished  from  the  more  public  and  official  preach- 
ing of  the  Word.  The  need  of  a  Larger  Catechism,  to 
be  added  to  that  which  Cranmer  placed  in  the  Prayer- 
book,  and  used  for  the  instruction  of  persons  of  riper 
years,  was  very  soon  felt,  and  several  manuals  of  the 
foreign  Reformers  came  into  use,  among  them  the 
Larger  and  Shorter  Catechisms  of  Calvin,  which  were 
ordered  by  statute  to  be  taught  in  the  University  of 
Oxford  as  late  as  1578.*  The  meagreness  of  the 
Prayer-book  Catechism  led  the  Presbyterians  to  pro- 
pose a  number  of  amendments,  in  which  it  is  plain  they 
had  before  their  minds  those  Westminster  models  which 
form  our  only  authorized  expositions  of  Christian  doc- 
trine. And  we  have  therefore  complied  with  both 
authorities  by  inserting  the  Creed,  the  Decalogue,  and 
the  Lord's  Prayer,  as  the  instruction  for  very  young 
children,  and  the  Westminster  Catechism  as  the  expli- 
cation of  those  formularies  for  the  indoctrination  of  the 
more  advanced  catechumen.  At  the  same  time,  how- 
ever, we  are  free  to  admit  that  another  and  simpler  and 
more  personal  form,  somewhat  on  the  model  of  that  in  the 
Prayer-book,  with  the  emendations  of  the  Presbyterian 
revisers,  is  a  great  desideratum;  and  nothing  but  an 
unwillingness  to  risk  the  introduction  of  a  disturbing 
element  has  prevented  the  insertion  of  it  in  this 
edition.f 


1668  and  1689,  and  the  Presbyterian  Liturgies  of  the  Continent. 
Knox's  Book  of  Common  Order.  Digest  of  Acts  of  the  General 
Assembly. 

*  Eutaxia,  p.  196.    Procter,  p.  392. 

f  After  the  Exceptions  against  the  Catechism  were  presented,  the 
argument  was  thus  continued: 

Episcopalian  Answer.  "  The  Catechism  is  not  intended  as  a  whohi 


130    ANALYSIS  OP  THE  PRAYER-BOOK, 

The  Order  of  Admission  to  the  Lord's  Supper  of  Ckil- 
dren  Baptized  and  come  to  Years  of  Discretion,  is  the 
logical,  and,  in  a  normal  state  of  the  Church,  would  be 
the  invariable  sequel  and  complement  of  the  Baptismal 
service  and  the  Catechetical  training.  Such  a  form  or 
rite  was  no  doubt  practised  from  the  apostles'  time, 
until  at  length  it  became  magnified  into  the  pseudo- 
sacrament  called  Confirmation ;  and  even  those  Reformed 
Churches  which  have  discarded  the  name  have  still 
retained  the  thing  in  the  shape  of  some  usage,  more  or 
less  ceremonial,  by  which  baptized  persons  are  publicly 
admitted  to  the  Communion.  The  form  here  given  is 
simply  chap.  ix.  of  the  Directory,  prefixed  as  a  rubric 
to  the  English  office,  so  amended  by  the  Presbyterians 
as  to  preclude  several  grave  errors.  The  principal 
points  of  difference  are,  1.  Candidates  are  not  simply 
required  to  recite  memoriter  the  Commandments,  the 
Apostles'  Creed,  and  the  Lord's  Prayer,  but  must  "be 
free  from  scandal,"  and  "be  examined  as  to  their 
knowledge  and  piety."*  2.  The  "officers  of  the  church 
are  the  judges  of  their  qualifications,"!  and  the  act  of 
their  admission  to  the  Communion  is  not  restricted  to 


body  of  divinity,  but  as  a  comprehension  of  the  articles  of  faith, 
and  other  doctrines  most  necessary  to  salvation;  and  being  short, 
is  fittest  for  children  and  common  people,  and,  as  it  was  thought, 
sufficient  upon  mature  deliberation,  and  so  is  by  us." 

Presbyterian  Rejoinder.  "The  Creed,  Decalogue,  and  the  Lord'o 
Prayer,  contain  all  that  is  absolutely  necessary  to  salvation  at  least. 
If  you  intended  no  more,  what  need  you  make  a  Catechism?  If  you 
intend  more,  why  have  you  no  more?  But  except  in  the  very  words 
of  the  Creed,  the  essentials  of  Christianity  are  left  out.  If  no  expli- 
cation is  necessary,  trouble  them  with  no  more  than  the  text  of  the 
Creed,  &c.  If  explication  be  necessary,  let  them  have  it;  at  least  in 
a  Larger  Catechism  fitter  for  the  riper."     Documents,  p.  328. 

*  "  We  desire  that  the  credible,  approved  profession  of  faith  and 
repentance  be  made  necessaries."     Presbyterian  Rejoinder. 

f  "There  exists  a  difference  between  the  traditionary  views  and 
practice  of  the  Presbyterian  and  Congregational  Churches  with 
respect  to  the  ability,  the  right,  and  the  duty  of  church  officers,  of 
forming  and  affirming  a  positive  official  judgment  upon  the  inward 
spiritual  character  of  applicants  for  church  privileges.  The  Congre* 
gationalists  understand  by  'credible  profession,'  the  positive  evi- 
dence of  a  religious  experience  which  satisfies  the  official  judges  of 
the  gracious  state  of  the  applicant.  The  Presbyterians  understand 
by  that  phrase  only  an  intelligent  profession  of  true  spiritual  faith 
In  Christ  which  is  not  contradicted  by  the  life."  Hodge's  Outlines  of 
Theology,  p.  515. 


THE    REVISED   BAPTISMAL    SERVICES.      131 

any  superior  order  of  diocesan  clergymen,  but  exer- 
cised as  an  ordinary  ministerial  function  by  the  pastor 
in  connection  with  the  parochial  presbytery  or  elders  of 
the  congregation.*  3.  The  ancient  benedictory  symbol 
of  the  imposition  of  hands  upon  the  head  of  the  candi- 
date is  neither  enjoined  nor  forbidden,  and  if  practised, 
would  appear  neither  as  an  apostolic  rite  nor  as  a  sac- 
lamental  sign  conveying  special  grace,  but  only  as  an 
ordinary  pastoral  blessing  and  token  of  religious  conse- 
cration, that  might  accord  with  the  spontaneous  feeling 
of  the  parties  at  the  moment.  The  office,  thus  amended, 
forms  a  natural  link  between  the  two  sacraments  of 
infant  Baptism  and  adult  Communion,  and  is  fitted  not 
only  to  exhibit  the  truth  in  contrast  with  the  error  of 
Confirmation  as  practised  in  the  Roman  and  Anglican 
Churches,  but  also  to  magnify  the  Sacraments  rather 
than  to  depreciate  them,  and  to  develope  the  organic  life 
of  the  Church  by  its  own  normal  increase-! 

The  Order  of  Baptism  for  Adults  and  such  as  are  out 
of  the  Visible  Church,  is  a  comparatively  modern  office; 


*  Prelatical  as  distinguished  from  Presbyterial  Confirmation,  is  not 
practised  in  the  Greek  Church  or  in  the  Lutheran  Church,  and  as 
retained  in  the  Anglican  Church  is  most  naturally  regarded  as  a 
remnant  of  Romanism,  and  one  of  the  fruitful  sources  of  a  false 
theory  of  the  ministry  and  Sacraments  which  has  pervaded  both 
bodies."     See  Stanleys  History  of  Eastern  Church,  p.  518. 

f  "This  passage  (Heb.  vi.  2)  abundantly  testifies  that  this  rite  had 
its  beginning  from  the  apostles,  which  afterwards,  however,  was 
turned  into  superstition,  as  the  world  almost  always  degenerates 
into  corruptions,  even  with  regard  to  the  best  institutions.  They 
have,  indeed,  contrived  the  fiction  that  it  is  a  Sacrament  by  which 
the  spirit  of  regeneration  is  conferred,  a  dogma  by  which  they  have 
mutilated  baptism;  for  what  wa<  peculiar  to  it,  they  transferred  to 
the  imposition  of  hands!  Let  us  then  know  that  it  was  instituted 
by  its  first  founders  that  it  might  be  an  appointed  rite  for  prayer, 
as  Augustine  calls  it.  The  profession  of  faith  which  youth  made, 
after  having  passed  the  time  of  childhood,  they  indeed  intended  to 
confirm  by  ibis  symbol,  but  they  thousrht  of  nothing  less  than  to 
destroy  the  efficacy  of  baptism.  Wherefore  the  pure  institution  at 
thi*  day  ought  to  be  retained,  but  the  superstition  removed.  And 
this  passage  tends  to  confirm  pedo-baptism:  for  why  should  the 
same  doctrine  be  called  as  to  some  baptism,  but  as  to  others  the 
imposition  of  hands,  except  that  the  latter,  after  having  received 
baptism,  were  taught  in  the  faith,  so  that  nothing  remained  for 
them  but  the  laying  on  of  hands?"  Calvin's  Commentary  on  He- 
brews, p.  134.  See  also  Schaffe  History  of  Apoa.  Church,  p  584 
Neander's  Hist.,  vol.  i  p.  315. 


132        ANALYSIS    OP     THE    PRAYER-BOOK. 

although  Adult,  as  well  as  Infant,  Baptism  doubtless 
prevailed  in  the  Church  of  the  apostles  as  it  must 
still  prevail  in  unevangelized  communities.  As  here 
amended,  it  consists  of  rubrics  taken  from  our  stand- 
ards, and  illustrated  by  forms  derived  from  the  same 
sources  which  yielded  the  Order  of  Infant  Baptism, 
with  such  additions  and  alterations  as  the  difference 
between  them  requires. 

Sect.  X.  The  Revised  Occasional  Services. 

Under  the  head  of  Occasional  Services  we  may  con- 
veniently class  such  as  do  not  enter  stated!}  into  the 
Public  Services  as  congregational  acts  of  worship,  but 
grow  out  of  the  special  occasions  of  Matrimony,  Sick- 
ness, Death,  and  Burial,  when  the  Church  comes  in 
contact  with  domestic  and  social  life.  They  are  in  no 
sense  Sacraments,  though  they  proceed  upon  natural 
relations  and  instincts  which  are  recognised  in  the 
Scriptures  as  of  divine  appointment,  and  which  it  is 
the  mission  of  the  Christian  ministry  to  cherish,  exalt, 
and  sanctify.  As  here  presented,  they  will  be  found  to 
have  been  derived  from  the  same  liturgical  sources,  and 
through  the  same  revisions,  to  which  we  owe  the  ser- 
vices already  reviewed. 

The  Form  of  Solemnization  of  Matrimony  is  derived  in 
part  from  the  ancient  office,  and  in  part  from  the  formu- 
laries of  Melancthon,  Bucer,  and  Lasco.  The  greater 
portion  of  it  also  appears  in  the  Genevan  liturgy  of 
Knox  and  Whittingham.  The  introductory  and  con- 
cluding rubrics  are  taken  from  the  Directory,  and, 
together  with  the  few  emendations  made  in  the  text 
according  to  the  Presbyterian  Exceptions,  serve  to 
guard  the  rite  on  the  one  hand  from  the  superstition 
which  would  exalt  it  into  a  church-sacrament,  and  on 
the  other  from  the  sensuality  which  would  degrade  it 
into  a  mere  civil  compact.  Certain  expressions  also 
have  been  dropped,  which,  though  scriptural  and  salu- 
tary, and  deserving  to  be  read  and  pondered,  are  in 
questionable  taste  as  recited  in  a  public  service;  whilo 
at  the  same  time  enough  has  been  retained  to  inculcate 


THE   ADDITIONAL   SERVICES.  133 

the  sacredness  and  purity  of  true  marriage  both  upon 
Christians  and  upon  unbelievers. 

The  Order  for  the  Visitation  of  the  Sick  is  almost  en« 
tirely  due  to  the  ancient  office,  the  Absolution  being 
omitted  as  liable  to  be  perverted  to  superstitious  ends, 
and  the  rubrics  so  amended  as  to  better  accord  with 
American  customs.  Whether  used  as  a  model  upon 
which  to  construct  sick-room  devotions,  or  as  a  form  in 
cases  where  any  is  desired  or  needed,  its  fitness  as  an 
office  of  consolation  cannot  be  questioned. 

The  Order  for  the  Communion  of  the  Sick,  which  may 
properly  be  blended  with  or  added  to  the  preceding 
service,  is  simply  the  English  form,  prefaced  with  a 
rubric,  which  is  in  the  words  of  an  Act  passed  by  the 
last  General  Assembly,  and  by  which  it  will  be  suf- 
ficiently guarded  from  superstition  and  perversion. 

The  Order  for  the  Burial  of  the  Dead  is  also  mainly 
derived  from  the  ancient  service,  but  has  been  freed 
from  mediaeval  superstitions  and  unsafe  expressions  by 
the  Protestant  additions  and  Presbyterian  emendations 
which  it  has  received.  The  Words  of  Committal*  are 
from  Bucer,  amended  with  phrases  from  the  Advent 
Collect,  and  from  B,ev.  xx.  13 ;  and  the  Prayers  after 
Burial  were  added  at  the  Calvinistic  revision  in  1552, 
and  in  the  unmutilated  form,  in  which  they  are  here 
retained,  bear  internal  evidence  of  their  origin. f 

The  Presbyterian  Exceptions  also  have  been  carefully 
applied,  and  the  whole  office  thus  rendered  "consistent 
with  the  largest  rational  charity"  towards  the  dead,  as 
well  as  with  that  "instruction  and  comfort  of  the 
living,"  for  which  it  is  universally  acknowledged  to  be 
bo  beautifully  fitted. 

Sect.  XL     The  Additional  Services. 

Besides  domestic  occasions  for  the  exercise  of  the 
pastoral  or  ministerial  function,  there  will  arise  other, 
more  pyblic  emergencies,    when  the  Church  comes  in 

*  The  use  of  these  words,  after  some  discussion,  was  decided  to  be 
allowable  by  the  Westminster  Assembly.     See  Lightfoot's  Journal. 

f  Compare  also  with  the;  -Forme  and  Maner  of  Buriall  usit  inth« 
Kirk  of  Montrois."  Published  by  Wodrow  Society.  Miscellany, 
vol.i. 


134    ANALYSIS  OP  THE  PRAYER-BOOK. 

contact  with  the  State;  and  the  forms  suited  to  them 
must  vary  according  to  the  social  usages  or  civil  laws 
■which  prevail  in  different  countries.  To  this  class 
belong  the  Additional  Services  in  this  edition,  printed  in 
different  type,  as  a  supplement  to  the  ordinary  Prayer- 
book,  and  designed  to  adapt  it  more  completely  to  the 
political  and  religious  peculiarities  of  American  society. 
They  are  taken  from  a  Manual  lately  prepared  by  the 
editor,  and  examined  and  recommended  by  a  number 
of  clergymen  of  national  reputation  in  the  different 
Christian  denominations  of  the  country,  and  are,  as  far 
as  possible,  a  compilation  from  the  Holy  Scriptures,  the 
ancient  liturgies,  and  the  modern  formularies  of  the 
Reformed  Churches;  the  few  examples  not  afforded  by 
such  sources  having  been  composed  out  of  scriptural 
and  liturgical  expressions  after  the  same  models. 
Although  free  from  sectarian  peculiarities,  and  com- 
Diled  before  the  idea  of  this  Prayer-book  was  formed, 
their  addition  to  it  may  give  it  greater  fulness  and  fit- 
aess,  if  not  for  actual  use,  yet  at  least  as  a  help  toward 
something  better.* 


*  "A  Manual  of  Worship,  suitable  to  be  used  in  Legislative  and 
•sther  Public  Bodies,  in  the  Army  and  Navy,  and  in  Military  and 
Naval  Academies,  Asylums,  Hospitals,  «fcc.  Compiled  from  the 
Forms  and  in  accordance  with  the  Common  Usages  of  all  Christian 
Denominations." 

RECOMMENDATION. 

"The  undersigned  cordially  unite  in  recommending  this  Manual  of 
Worship  as  suitable  for  discretionary  use  in  National  and  State 
Legislatures,  in  the  Army  and  Navy,  and  in  Military  and  Naval 
Institutions,  in  cases  where  our  own  respective  rules  and  customs  pf 
worship  cannot  le  exclusively  maintained." 

Rev.  Albert  Barnes,  Pastor  of  the  First  Presbyterian  Church, 
(N.  S.,)  Philadelphia. 

Rev.  H.  W.  Bellows,  D.  D.,  Minister  to  the  First  Congregational 
Ch'irch,  (Unitarian,)  New  York. 

Rev.  II.  A.  Boaedman,  D.  D  ,  Pastor  of  the  Tenth  Presbyterian 
Church,  (0.  S..)  Philadelphia. 

REV.  Charles  D  Cooper,  D.  D.,  Rector  of  St.  Philip's  Church, 
(Episcopal,)  Philadelphia. 

Rev.  J.  B.  Dales,  I).  D.,  Pastor  of  the  First  United  Presbyterian 
Church,  Philadelphia. 

Rev.  Thomas  De  Witt,  D.D.,  Pastor  of  Collegiate  Refcrmed  Dutch 
Church.  New  York. 

REV.  J.  P.  Durbin,  D.B.,  Methodist  Episcopal  Church,  New  York- 


THE   ADDITIONAL    SERVICES.  135 

The  Form  of  Visitation  of  Mourners  is  a  social  service, 
neither  public  nor  domestic,  strictly  speaking,  though 
it  corresponds  somewhat  to  the  Visitation  of  the  Sick. 
Its  chief  warrant,  however,  is  the  existing  usage  of 
having  au  office  of  devotion  at  the  house  of  the  deceased 
person,  before  proceeding  to  the  church  or  to  the  grave, 
or  in  cases  where  it  is  not  convenient  or  desirable  for? 
all  the  company  to  attend  either  of  those  services.  Oa 
such  informal  occasions,  the  practice  of  reading  aptly 
chosen  portions  of  Scripture,  and  accompanying  them 
with  a  brief  address,  if  need  be,  and  suitable  petitions, 
has  heen  found  more  acceptable  than  set  lessons  and 
collects,  or  than  the  opposite  extreme  of  desultory 
exhortation  and  prayer. 

The  Forms  of  Public  Humiliation  and  Public  Thanks- 
giving, like  the  English  state-services,  are  modelled 
upon  the  Order  of  the  Daily  and  Sunday  Offices,  and 
may  be  either  blended  with  or  added  to  corresponding 
portions  of  those  offices,  as  circumstances  will  dictate. 
The  examples  given  are  mainly  of  early  English  origin, 
with  such  modern  emendations  and  additions  as  our 
political  system  demands;  and  it  is  believed  that  they 
comprise  all  the  ordinary  public  vicissitudes  which  will 


Rev.  H.  B.  IIackett,  D.  D.,  Prof,  in  Newton  (Baptist)  Theological 
Institution.  Mass 

Rev.  H.  Haebatjgh,  D.  D.,  Pastor  of  St.  John's  Church,  (German 
Reformed.)  Lebanon.  Pa. 

Rev.   Charles   Hodge,  D.  D.,   Professor  of  Theology,   Princeton, 
New  Jersey. 

Rev.  C.   P.  Krauth,  D.  D.,  Evangelical  Lutheran  Church,  Phila* 
delphia. 

Right  Rev.  C.  P.  McIlvaixe,  D.  D.,  D.C.L.,  Protestant  Episcopal 
Church,  Diocese  of  Ohio. 

Right  Rev.  Alonzo   Potter,  D.  D.,  LL.  D.,  Protestant   Episcopal 
Church.  Diocese  of  Pennsylvania. 

Rev.  Barnas  Sears,  D.  D.,  President  of  Brown  University,  Provi- 
dence, R.  I. 

Rev.  Thomas  H   Stockton,  D.  D..  Methodist  Protestant  Church. 

Bev.  Thatcher  Thayer.  D.D.,  Pastor  of  the  Congregational  Church, 
Newport.  R.  I. 

Jos.  P.  Thompson,  D.  D.,  Pastor  of  the  Tabernacle  (Congrega* 
tional)  Church,  New  York. 

Rev.  William  R.  Williams,  D.D.,  Pastor  of  the  Baptist  Church, 
Amity  Street,  New  York. 

Rev.  Theodore  D.  Woolsey,  D.  D.,  LL.D.,  President  of  Yale  College 
New  Haven,  Conn. 


136    ANALYSIS  OP  THE  PRAYER-BOOK. 

be  likely  to  become,  by  appointment  of  the  civil  author- 
ity, an  occasion  either  of  humiliation  or  of  thanksgiving. 

The  Forms  of  Daily  Prayer  to  be  used  in  Legislatures, 
in  the  Army  and  Navy,  in  Schools  and  Families,  and 
other  like  recurrent  occasions,  are  examples  cf  a  class 
of  devotions,  incident  to  civil  and  social  life,  for  which 
the  Prayer-book  does  not  make  adequate  provision,  as 
is  shown  by  the  numerous  manuals  which  are  issued  to 
meet  the  want.  The  peculiarity  of  those  .here  given  is, 
that  they  are  derived  from  catholic  sources,  and  framed 
upon  scriptural  and  liturgical  models. 

The  Various  Prayers  and  Various  Thanksgivings,  to  be 
used  in  connection  with  the  immediately  preceding 
forms,  or  in  the  Daily  or  Sunday  Office,  as  the  special 
occasion  will  require,  correspond  to  the  miscellany  usu- 
ally placed  after  the  Litany,  but  differ  from  them  in 
being  more  numerous  and  various,  and  therefore  too 
unwieldy  a  collection  to  be  inserted  in  the  midst  of  the 
ordinary  service.  They  also  are  mainly  classic  in  their 
origin  and  style,  and  may  serve  either  as  samples  or  as 
set  forms,  by  means  of  which  public,  social,  or  private 
worship  may  be  varied  and  adapted  to  the  different 
emergencies  and  vicissitudes  of  human  life. 

The  date  and  authorship  of  these  forms,  as  far  as 
ascertainable,  will  appear  in  our  General  Index  to  the 
Historical  Sources  of  the  Prayer-book,  to  which  we  must 
also  refer  the  reader  for  a  variety  of  other  minute 
information  respecting  its  contents,  which  could  not  be 
included  in  our  previous  review  without  pedantic  and 
wearisome  citations  at  every  step  of  our  progress.  The 
accuracy  of  the  Index,  in  any  particular  case,  can 
easily  be  tested  by  referring  to  the  authorities  already 
quoted. 


APPENDIX    I. 


A  CHRONOLOGICAL  LIST  OF  THE  PRINCIPAL  HISTORICA1 
AND  LITURGICAL  DOCUMENTS  CONNECTED  WITH  THE 
COMPILATION  AND  REVISION  OF  THE  PRAYER-BOOK, 
AND    USED    IN    THE    PREPARATION    OF    THIS    EDITION. 

The  following  List  may  sufficiently  exhibit,  at  one  view,  th« 
literary  history  of  the  Prayer-book,  but  comprises  only  such . 
writings  as  are  most  authoritative  in  deciding  questions  relating  to 
it,  without  pretending  to  include  the  numerous  collateral  works  in 
the  shape  of  histories,  expositious,  editions,  and  versions  to  which 
it  has  given  rise,  and  which  by  themselves  form  a  bibliography  too 
extensive  to  be  brought  within  the  limits  of  this  treatise. 


King  Edward's  First  Prayer-book  (1549.) 

The  Latin  Breviary,  Missal,  and  Ritual. 
The  English  Litany  of  Henry  the  Eighth. 
The  German  Reformation- byok  of  Bucer  and  Melano- 
thon,  prepared  for  Hermann,  Elector  of  Cologne. 
The  English  "Order  of  Communion." 

King  Edward's  Second  Prayer-booh  (1552  ) 

Calvin's  Letters  to  the  Lord  Protector,  to  King  Ed- 
ward the  Sixth,  and  to  Bucer$  urging  further  Reforma- 
tion. 

Bucer's  Censura  of  the  Prayer-book. 

The  Calvinistic  Liturgy  of  Pollauus. 

The  Calvinistic  Liturgy  of  Lasco. 

King  Edward's  Prymer,  or  Book  of  Private  Prayer. 

Original  Works  and  Letters  of  the  English  Reformers, 
collected  by  the  Parker  Society. 

(137) 


138  APPENDIX. 


The  Frankfort  Prayer-booh  (1553.) 

Brief  Discourse  of  the  Troubles  at  Frankfort,  by 
Knox  and  Whittingham. 

Original  Letters  and  Works  of  the  English  Exiles  at 
Frankfort. 

Knox's  Book  of  Common  Order  for  the  English 
Church  at  Geneva. 


Queen  Elizabeth's  Prayer-book  (1558.) 

The  Litany  used  in  the  Queen's  Chapel. 

Original  Works  and  Letters  of  Elizabethan  Reformers 

The  Puritan  Editions  of  the  Prayer-book. 


The  Prayer-book  of  King  James  I.   (1603.) 

The  Millenary  Petition  for  Revision. 
Alterations  or  Explanations  made  in  1604. 

The  Prayer-book  of  Charles  I.  (1639.) 

Archbishop  Laud's  Prayer-book  for  Scotland. 

The  Parliamentary  Committee's  Considerations  upon 
the  Book  of  Common  Prayer. 

The  Parliamentary  Order  for  Revision  of  the  Liturgy. 

The  Calvinistic  and  Knoxian  Liturgies  before  the 
Parliamentary  Assembly  of  Divines. 

The  Westminster  Assembly's  Directory  for  Publia 
Worship. 

The  Prayer-book  of  Charles  II   (1661.) 

Declaration  of  King  Charles  II.  from  Breda. 

Interview  of  the  Presbyterian  Ministers  with  King 
Charles  II.  at  Breda. 

Discourse  of  the  Ministers  with  King  Charles  II.  in 
London. 

The  First  Address  and  Proposals  of  the  Ministers. 


LTST   OF   AUTHORITIES.  139 

Archbishop  Usher's  Model  of  Church  Government. 

Requests  verbally  presented  to  King  Charles  II.  in 
Consequence  of  the  Act  for  restoring  the  English  Clergy. 

The  Bishops'  Answer  to  the  First  Proposals  of  the 
London  Ministers,  who  attempted  the  work  of  recon- 
cilement. 

A  Defence  of  our  Proposals  to  His  Majesty  for  Agree- 
ment in  Matters  of  Religion. 

His  Majesty's  Declaration  to  all  his  loving  subjects 
of  his  kingdom  of  England  and  dominion  of  Wales  con- 
cerning Ecclesiastical  affairs. 

The  Petition  of  the  Ministers  to  the  King  upon  the 
first  draft  of  his  Declaration. 

Alterations  in  the  Declaration  proposed  by  the  Min- 
isters. 

Humble  and  grateful  acknowledgment  of  some  Min- 
isters of  London  for  the  Declaration. 

A  Proclamation  prohibiting  all  unlawful  and  seditious 
meetings  and  conventicles  under  pretence  of  religious 
Worship. 

The  King's  Warrant  for  the  Conference  at  the  Savoy. 

The  Exceptions  against  the  Book  of  Common  Prayer. 

The  Answer  of  the  Bishops  to  the  Exceptions  of  the 
Ministers. 

The  Petition  for  peace  and  concord  presented  to  the 
Bishops  with  the  proposed  Reformation  of  the  Liturgy. 

The  Rejoinder  of  the  Ministers  to  the  Answer  of  the 
Bishops. 

Paper  offered  by  Bishop  Cosins,  and  Answer  thereto. 

The  Discussion  on  Kneeling  at  the  Lord's  Supper. 

The  Discussion  on  the  Sinfulness  of  the  Liturgy. 

The  Reply  to  the  Bishops'  Disputants  which  was  not 
answered. 

Petition  to  the  King  at  the  close  of  the  Conference. 

The  Act  of  Uniformity,  14  Car.  ii.  cap.  4. 

Efforts  of  Presbyterian  Ministers  to  have  the  King's 
Declaration  of  October,  1660,  enacted. 

Extracts  from  Journals  of  Parliament  relating  to  the 
passing  of  the  Act  of  Uniformity. 

The  Six  Hundred  Alterations  made  in  the  Book  of 
Common  Prayer  by  Convocation,  and  adopted  by  Par- 
liament. 


140  APPENDIX. 

The  Publication  of  the  Book  of  Common  Prayer. 

The  King's  Declaration  of  the  27th  of  December, 
1662. 

Proceedings  in  Parliament  upon  the  King's  Declara- 
tion of  26th  December,  1662. 

The  Conventicle  Act,  1664;  16  Car.  ii.  cap.  4. 

The  Five  Mile  Act,  17  Car.  ii.  cap.  2. 

The  Conventicle  Act,  1670;  22  Car.  ii.  cap.  1. 

The  Test  Act,  25  Car.  ii.  cap.  2. 

The  Prayer-booh  of  King  William  III. 

Proposals  for  the  Comprehension  of  the  Presbyteri- 
ans, and  Indulgence  to  the  Independents,  between 
Bishops  Stillingfleet,  and  Tillotson,  etc.,  and  Drs.  Bates, 
Manton,  and  Baxter. 

Declaration  of  William,  Prince  of  Orange,  to  endeavor 
a  good  agreement  between  the  Church  of  England  and 
Protestant  Dissenters. 

Alterations  in  the  Book  of  Common  Prayer  prepared 
by  the  lloyal  Commissioners  for  the  Revision  of  the 
Liturgy  in  1689. 

The  Toleration  Act,  1  Ouil.  ei  Maar. 


APPENDIX    II. 


THE  PRESBYTERIAN  EXCEPTIONS  AGAINST  TUB 
BOOK  OF  COMMON  PRAYER, 

PRESENTED  AT  THE  SAVOY  CONFERENCE,  A.  D.  1.661. 

From  the  preceding  list  of  authorities  we  select,  for  the  reasons 
given  in  chap,  via.,  the  following  document,  and  here  present  it,  not 
only  as  the  basis  of  this  edition,  but  as  a  historical  nucleus  of  all" 
previous  and  subsequent  editions  and  revisions,  as  will  appear  iu 
the  notes  which  we  have  collated  from  the  different  authorities 
dating  before  and  after  it.  The  references  are  to  pages  in  this  trea> 
tise,  which,  in  connection  with  corresponding  portions  of  the 
Prayer-book,  will  show  the  manner  in  which  these  Exceptions  have 
been  applied. 

Acknowledging  with  all  humility  and  thankfulness, 
his  majesty's  most  princely  condescension  and  indul- 
gence, to  very  many  of  his  loyal  subjects,  as  well  in  hia 
majesty's  most  gracious  Declaration,  as  particularly  in 
this  present  commission,  issued  forth  in  pursuance 
thereof;  we  doubt  not  but  the  right  reverend  bishops, 
and  all  the  rest  of  his  majesty's  commissioners  intrusted 
in  this  work,  will,  in  imitation  of  his  majesty's  most 
prudent  and  Christian  moderation  and  clemency,  judge 
it  their  duty  (what  we  find  to  be  the  apostles'  own  prac- 
tice) in  a  special  manner  to  be  tender  of  the  churches' 
peace,  to  bear  with  the  infirmities  of  the  weak,  and  not 
to  please  themselves,  nor  to  measure  the  consciences  of 
other  men  by  the  light  and  latitude  of  their  own,  but 
seriously  and  readily  to  consider  and  advise  of  such 
expedients  as  may  most  conduce  to  the  healing  of  our 
breaches,  and  uniting  those  that  differ. 

And  albeit  we  have  a  high  and  honorable  esteem  of 

(141) 


142 


APPENDIX. 


those  godly  and  learned  bishops  and  others,  who  wera 
the  first  compilers  of  the  public  liturgy,  and  do  look 
upon  it  as  an  excellent  and  worthy  work,  for  that  time, 
when  the  Church  of  England  made  her  first  step  out  of 
such  a  mist  of  popish  ignorance  and  superstition  wherein 
it  formerly  was  involved;  yet,  considering  that  all 
human  works  do  gradually  arrive  at  their  maturity  and 
perfection,  and  this  in  particular,  being  a  work  of  that 
nature,  hath  already  admitted  several  emendations 
since  the  first  compiling  thereof: — 

It  cannot  be  thought  any  disparagement  or  deroga- 
tion either  to  the  work  itself,  or  to  the  compilers  of  it, 
or  to  those  who  have  hitherto  used  it,  if  after  more  than 
a  hundred  years,  since  its  first  composure,  such  further 
emendations  be  now  made  therein  as  may  be  judged 
necessary  for  satisfying  the  scruples  of  a  multitude  of 
sober  persons,  who  cannot  at  all  (or  very  hardly)  com- 
ply with  the  use  of  it,  as  now  it  is,  aud  may  best  suit 
with  the  present  times  after  so  long  an  enjoyment  of 
the  glorious  light  of  the  gospel,  and  so  happy  a  reforma- 
tion: especially  considering  that  many  godly  and  learned 
men  have  from  the  beginning  all  along  earnestly  desired 
the  alteration  of  many  things  therein;  and  very  many 
of  his  majesty's  pious,  peaceable,  and  loyal  subjects, 
after  so  long  a  discontinuance  of  it,  are  more  averse 
from  it  than  heretofore;  the  satisfying  of  whom  (as  far 
as  may  be)  will  very  much  conduce  to  that  peace  and 
unity  which  is  so  much  desired  by  all  good  men,  and  so 
much  endeavored  by  his  most  excellent  majesty.* 

And  therefore,  in  pursuance  of  this  his  majesty's 
most  gracious  commission,  for  the  satisfaction  of  tender 
consciences,  and  the  procuring  of  peace  and  unity 
amongst  ourselves,  we  judge  meet  to  propose, 

I.   First,  that  all  the  prayers  and   other  materials  of 


*  This  Preface,  in  which  a  hundred  years  of  grievance  and  protest 
find  utterance,  was  warmly  discussed,  paragraph  by  paragraph,  iq 
the  Ep.scopalian  Answer  and  Presbyterian   Rejoinder;  and  though 

its  lofty  conservatism  and  catholicity  were  disregarded  by  the  Eng< 
lish  prelates  in  the  day  of  their  power,  yet  its  spirit  still  lives  in  the 
liberal  and  spiritual  portion  of  the  Church  of  England,  and  cannot 
but  increase  in  the  corresponding  class  of  American  Episcopalians 
in  proportion  as  the  common  enemy  of  ritualism  shall  force  them. 
Into  closer  practical  union  with  their  hereditary  Presbyterian  allies. 


THE   PRESBYTERIAN    EXCEPTIONS.         143 

the  liturgy  may  consist  of  nothing  doubtful  or  questioned 
amongst  pious,  learned,  and  orthodox-persons,  inasmuch 
as  the  professed  end  of  composing  them  is  for  the  de- 
claring of  the  unity  and  consent  of  all  who  join  in  the 
public  worship ;  it  being  too  evident  that  the  limiting 
of  church-communion  to  things  of  doubtful  disputation, 
hath  been  in  all  ages  the  ground  of  schism  and  separa- 
tion, according  to  the  saying  of  a  learned  person.* 

"To  load  our  public  forms  with  the  private  fancies 
upon  which  we  diifer,  is  the  most  sovereign  way  to  per- 
petuate schism  to  the  world's  end.  Prayer,  confession, 
thanksgiving,  reading  of  the  Scriptures,  and  administra- 
tion of  the  sacraments  in  the  plainest  and  simplest 
manner,  were  matter  enough  to  furnish  out  a  sufficient 
liturgy,  though  nothing  either  of  private  opinion,  or  of 
church-pomp,  of  garments,  or  prescribed  gestures,  of 
imagery,  of  music,  of  matter  concerning  the  dead,  of 
many  superfluities  -which  creep  into  the  Church  under 
the  name  of  order  and  decency,  did  interpose  itself.  To 
charge  churches  and  liturgies  with  things  unnecessary, 
•was  the  first  beginning  of  all  superstition,  and  when 
scruple  of  conscience  began  to  be  made  or  pretended, 
then  schism  began  to  break  in.  If  the  special  guides 
and  fathers  of  the  Church  would  be  a  little  sparing  of 
incumbering  churches  with  superfluities,  or  not  over- 
rigid,  either  in  reviving  obsolete  customs,  or  imposing 
new,  there  would  be  far  less  cause  of  schism  or  super- 
stition; and  all  the  inconvenience  were  likely  to  ensue 
would  be  but  this,  they  should  in  so  doing  yield  a  little 
to  the  imbecility  of  their  inferiors;  a  thing  which  St. 
Paul  would  never  have  refused  to  do.  Meanwhile, 
wheresoever  false  or  suspected  opinions  are  made  a 
piece  of  church-liturgy,  he  that  separates  is  not  the 
schismatic;  for  it  is  alike  unlawful  to  make  profession 
of  known  or  suspected  falsehood,  as  to  put  in  practice 
unlawful  or  suspected  action." 


*  In  this  first  exception  is  presented  that  ideal  of  orthodoxy 
blended  with  charity,  authority  with  liberty,  and  unity  with  variety, 
which  Presbyterian  churches,  not  only  in  England,  but  iu  all  coun- 
tries, have  steadfastly  pursued,  oftentimes,  as  in  this  instance,  at 
the  expense  of  their  worldly  interests. 


144  APPENDIX. 

II.  Further,  we  humbly  desire  that  it  may  be  seri* 
ously  considered,  that  as  our  first  Reformers  out  of  theh 
great  wisdom  did  at  that  time  so  compose  the  liturgy 
as  to  win  upon  the  papists,  and  to  draw  them  into  their 
church-communion,  by  varying  as  little  as  they  well 
could  from  the  Romish  forms  before  in  use:  so  whether 
in  the  present  constitution,  and  state  of  things  amongst 
us,  we  should  not,  according  to  the  same  rule  of  pru- 
dence and  charity,  have  our  liturgy  so  composed  as  to 
gain  upon  the  judgments  and  affection  of  all  those  who, 
in  the  substantials  of  the  Protestant  religion,  are  of  the 
same  persuasions  with  ourselves:  inasmuch  as  a  more 
firm  union  and  consent  of  all  such,  as  well  in  worship  as 
in  doctrine,  would  greatly  strengthen  the  Protestant 
interest  against  all  those  dangers  and  temptations  which 
our  intestine  divisions  and  animosities  do  expose  us 
unto  from  the  common  adversary.* 

III.  That  the  repetitions,  and  responsals  of  the  clerk 
and  people,  and  the  alternate  reading  of  the  psalms 
and  hymns,  which  cause  a  confused  murmur  in  the  con- 
gregation, whereby  ^hat  is  read  is  less  intelligible,  and 
therefore  unedifying,  may  be  omitted:  the  minister 
being  appointed  for  the  people  in  all  public  services 
appertaining  unto  God,  and  the  Holy  Scriptures,  both 
of  the  Old  and  New-  Testament,  intimating  the  people's 
part  in  public  prayer  to  be  only  with  silence  and  rever- 
ence to  attend  thereunto,  and  to  declare  their  consent 
in  the  close  by  saying  Amen.f 

IV.  That  in  regard  the  litany  (though  otherwise  con- 
taining iu  it  many  holy  petitions)  is  so  framed  that  the 
petitions  for  a  great  p&rt  are  uttered  only  by  the  people. 


*  An  exception  first  raised  at  Frankfort  in  1555,  renewed  at  Hamp- 
ton Court  in  1603,  adopted  in  the  Westminster  Assembly  in  1646, 
disputed  in  the  Episcopalian  Answer,  re-affirmed  in  the  Presbyterian 
Rejoinder,  partially  conceded  in  166S  by  the  Episcopalian  Proposals 
for  the  Comprehension  of  the  Presbyterians,  and  practically  guaran. 
teed  in  1689  by  the  Act  of  Toleration. 

I  First  broached  at  Frankfort.  Practised  for  a  century  afterwards 
bj  the  English  Puritans.  Authorized  by  tbc  Parliamentary  Assem- 
bly. Negatived  in  the  Answer.  Re-affirmed  in  the  Rejoinder.  Made 
illegal  by  the  Act  of  Uniformity,  and  finally  allowed  by  the  Act  of 
Toleration.  Partially  adopted  by  the  American  Episcopalian* 
Applied,  pp.  58,  84. 


THE   PRESBYTERIAN    EXCEPTIONS.  145 

which  we  think  not  to  be  so  consonant  to  Scripture, 
which  makes  the  minister  the  mouth  of  the  people  to 
God  in  prayer,  the  particulars  thereof  may  be  composed 
into  one  solemn  prayer  to  be  offered  by  the  minister 
unto  God  for  the  people.* 

V.  That  there  be  nothing  in  the  liturgy  which  may 
seem  to  countenance  the  observation  of  Lent  as  a  reli- 
gious fast;  the  example  of  Christ  fasting  forty  days 
and  nights  being  no  more  imitable,  nor  intended  for  the 
imitation  of  a  Christian,  than  any  other  of  his  miracu- 
lous works  were,  or  than  Moses  his  forty  days'  fast  was 
for  the  Jews;  and  the  act  of  Parliament,  5  Eliz.,  for- 
bidding abstinence  from  flesh  to  be  observed  upon  any 
other  than  a  politic  consideration,  and  punishing  all 
those  who,  by  preaching,  teaching,  writing,  or  open 
speeches,  shall  notify  that  the  forbearing  of  flesh  is  of 
any  necessity  for  the  saving  of  the  soul,  or  that  it  is  the 
service  of  God,  otherwise  than  as  other  politic  laws 
are.f 

VI.  That  the  religious  observation  of  saints'  days, 
appointed  to  be  kept  as  holy-days,  and  the  vigila 
thereof,  without  any  foundation  (as  we  conceive)  in 
Scripture,  may  be  omitted.  That  if  any  be  retained, 
they  may  be  called  festivals,  and  not  holy-days,  nor 
made  equal  with  the  Lord's  day,  nor  have  any  peculiar 
service  appointed  for  them,  nor  the  people  be  upon  such 
days  forced  wholly  to  abstain  from  work,  and  that  the 
names  of  all  others  now  inserted  in  the  Calendar,  which 
are  not  in  the  first  and  second  books  of  Edward  the 
Sixth,  may  be  left  out.  J 

VII.  That  the  gift  of  prayer,  being  one  special  quali- 
fication for  the  work  of  the  ministry  bestowed  by  Christ 


*  First  questioned  at  Frankfort  Disputed  in  the  Answer.  Defended 
in  the  Rejoinder.    Left  indifferent  in  this  edition. 

f  Proposed  in  the  "Westmiuster  Assembly.  Denied  in  the  Answer. 
Defended  in  the  Rejoinder.  Conceded  by  the  English  Episcopalians 
in  the  Commission  of  1689.  Adopted  by  the  Ame.ican  Episcopalians 
in  the  Convention  of  17S6.     Applied.    P.  11G. 

J  Partially  conceded  by  the  Episcopalians  in  1641.  Made  an  p- 
pendix  to  the  Westminster  Directory  in  1646.  Refused  in  the 
Answer.  Left  indifferent  in  the  Rejoinder.  Dropped  from  the  Ameri- 
can Directory.  Partially  adopted  in  the  Ameiicttn  Episcopalian 
Prater  book.     Applied.     P.  116, 


146  APPENDIX. 

in  order  to  the  edification  of  his  Church,  and  to  bg 
exercised  for  the  profit  and  benefit  thereof,  according  to 
its  various  and  emergent  necessity ;  it  is  desired  that 
there  may  be  no  such  imposition  of  the  liturgy,  as  that 
the  exercise  of  that  gift  be  thereby  totally  excluded  in 
any  part  of  public  worship.  And  further,  considering 
the  great  age  of  some  ministers  and  infirmities  of  others, 
and  the  variety  of  several  services  oft-times  concurring 
upon  the  same  day,  whereby  it  may  be  inexpedient  to 
require  every  minister  at  all  times  to  read  the  whole,  it 
may  be  left  to  the  discretion  of  the  minister  to  omit 
part  of  it,  as  occasion  shall  require;  which  liberty  we 
find  to  be  allowed  even  in  the  First  Common  Prayer- 
book  of  Edward  VI.* 

VIII.  That  in  regard  of  the  many  defects  which  have 
been  observed  in  that  version  of  the  Scriptures  which  is 
used  throughout  the  liturgy  (manifold  instances  whereof 
may  be  produced,  as  in  the  epistle  for  the  first  Sunday 
after  Epiphany,  taken  out  of  Romans  xii.  1,  "Be  ye 
changed  in  your  shape;"  and  the  epistle  for  the  Sunday 
next  before  Easter,  taken  out  of  Philippians  ii.  5,  "  Found 
in  his  apparel  as  a  man;"  as  also  the  epistle  for  the 
fourth  Sunday  in  Lent,  taken  out  of  the  fourth  of  the 
Galatians,  "Mount  Sinai  is  Agar  in  Arabia,  and  border- 
eth  upon  the  city  which  is  now  called  Jerusalem;"  the 
epistle  for  St.  Matthew's  day,  taken  out  of  the  second 
epistle  of  Corinth,  and  the  ivlh,  "We  go  not  out  of 
kind;"  the  gospel  for  the  second  Sunday  after  Epiph- 
any, taken  out  of  the  second  of  John,  "When  men  be 
drunk ;"  the  gospel  for  the  third  Sunday  in  Lent,  taken 
out  of  the  x\th  of  Luke,  "One  house  doth  fall  upon 
another;"  the  gospel  for  the  Annunciation,  taken  out 
of  the  first  of  Luke,  "This  is  the  sixth  month  which 
was  called  barren:"  and  many  other  places,)  we  there- 
fore desire,  instead  thereof,  the  new  translation  allowed 
by  authority  may  alone  be  used  f 

♦Practised  for  a  century  before  by  the  Puritans.  Authorized  by 
the  Parliamentary  Assembly  of  Divines.  Refused  in  the  Answen 
Defended  in  the  Rejoinder.  Forbidden  by  the  Act  of  Uniformity, 
Allowed  by  the  Act  of  Toleration.  Practised,  to  some  extent,  by 
•* Evangelical"  Episcopalians.  Guaranteed  bythe  Directory.. 

t Conceded  by  the  Episcopalians  Adopted  in  all  subsequent 
Prayer-books  throughout,  except  in  the  Commandments  aud  th« 
Psalter.    Applied  in  the  Commandments. 


THE  PRESBYTERIAN  EXCEPTIONS.  147 

IX.  That  inasmuch  as  the  holy  Scriptures  are  able  to 
make  us  wise  unto  salvation,  to  furnish  us  throughly 
unto  all  good  works,  and  contain  in  them  all  things 
necessary,  either  in  doctrine  to  be  believed,  or  in  duty 
to  be  practised;  whereas  divers  chapters  of  the  apocry- 
phal books  appointed  to  be  read,  are  charged  to  be  in 
both  respects  of  dubious  and  uncertain  credit:  it  is 
therefore  desired,  that  nothing  be  read  in  the  church  for 
lessons,  but  the  holy  Scriptures  of  the  Old  and  New 
Testament.  * 

X.  That  the  minister  be  not  required  to  rehearse  any 
part  of  the  liturgy  at  the  communion-table,  save  only 
those  parts  which  properly  belong  to  the  Lord's  Sup- 
per; and  that  at  such  times  only  when  the  said  holy 
Supper  is  administered. f 

XI.  That  as  the  word  "minister,"  and  not  priest  or 
curate,  is  used  in  the  Absolution,  and  in  divers  other 
places ;  it  may  throughout  the  whole  book  be  so  used 
instead  of  those  two  words ;  and  that  instead  of  the 
word  "  Sunday,"  the  word  "  Lord's  day"  may  be  every- 
where used. J 

XII.  Because  singing  of  psalms  is  a  considerable  part 
of  public  worship,  we  desire  that  the  version  set  forth 
and  allowed  to  be  sung  in  churches  may  be  amended ; 
or  that  we  may  have  leave  to  make  use  of  a  purer 
version.  \ 

XIII.  That  all  obsolete  words  in  the  Common  Prayer, 
and  such  whose  use  is  changed  from  their  first  signifi- 
cancy,  as  "aread"  used  in  the  gospel  for  the  Monday 
and  Wednesday  before  Easter;   "  Then  opened  he  their 


*  First  proposed  at  Hampton  Court.  Queried  by  the  Episcopalians 
In  1641.  Adopted  by  the  Westminster  Prpsbyterians.  Discussed  in 
the  Answer  and  Rejoinder.  Conceded  by  the  Episcopalian  Commis- 
sioners of  1688  and  1689.  Retained  in  the  American  Confession  of 
Faith.     Applied.     P.  94. 

t  First  proposed  by  Bucer  in  1549.  Advocated  by  the  Elizabethan 
Puritans.  Maintained  by  the  Episcopalians  in  1641.  Denied  in  the 
Answer.     Defended  in  the  Rejoinder.     Applied.    P.  107. 

i  Conceded  by  the  Episcopalian  Commissioners  in  1689.  Applied 
as  far  as  now  practicable.     P.  107. 

\  This  Exception  doe:*  not  refer  to  the  prose  Psalter,  but  to  Psalmt 
In  metro-    Se#  Answer  and  Rejoinder,  and  p. 92. 


148  APPENDIX. 

wits,"  used  in  the  gospel  for  Easter  Tuesday,  &c  ;  may 
be  altered  unto  other  words  generally  received  and 
beLter  understood.* 

XIV.  That  no  portions  of  the  Old  Testament,  or  of 
the  Acts  of  the  Apostles,  be  called  "epistles,"  and 
read  as  such.f 

XV.  That  whereas  throughout  the  several  offices,  the 
phrase  is  such  as  presumes  all  persons  (within  the  com- 
munion of  the  church)  to  be  regenerated,  converted, 
and  in  an  actual  state  of  grace,  (which,  had  ecclesiasti- 
cal discipline  been  truly  and  vigorously  executed,  in 
the  exclusion  of  scandalous  and  obstinate  sinners, 
might  be  better  supposed ;  but  there  having  been,  and 
still  being  a  confessed  want  of  that,  (as  in  the  liturgy 

.is  acknowledged,)  it  cannot  be  rationally  admitted  in 
the  utmost  latitude  of  charity :)  we  desire  that  this 
may  be  reformed.  J 

XVI.  That  whereas  orderly  connection  of  prayers, 
and  of  particular  petitions  and  expressions,  together 
with  a  competent  length  of  the  forms  used,  are  tending 
much  to  edification,  and  to  gain  the  reverence  of  people 
to  them ;  there  appears  to  us  too  great  a  neglect  of 
both,  of  this  order,  and  of  other  just  laws,  of  method. 

PARTICULARLY. 

1.  The  collects  are  generally  short,  many  of  them 
consisting  but  of  one,  or  at  most  two  sentences  of  peti- 
tion ;  and  these  generally  ushered  in  with  a  repeated 
meution  of  the  name  and  attributes  of  God  ;  and  presently 
concluding  with  the  name  and  merits  of  Christ ;  whence 
are  caused  many  unnecessary  intercisions  and  abruptions 
which,  when  many  petitions  are  to.be  ofi°ered  at  the  same 
time,  are  neither  agreeable  to  scriptural  examples,  nor 
suited  to  the  gravity  and  seriousness  of  that  holy  duty.$ 


*  Conceded  and  generally  adopted  in  the  Prayer-book. 

f  Partially  conceded  and  adopted. 

X  Urged  by  liucer  in  1549,  and  by  th  Puritans  from  the  begin- 
ning. Enjoined  by  the  Westminster  formularies.  Discussed  in  the 
Answer  and  Rejoinder  without  result.  Conceded  aud  proposed  in 
1608,  and  1698.    Carefully  applied  throughout  this  edition. 

§  Denied  in  the  Answer,  but  partially  conceded  »nd  adopted  in 
the  Proposed  Collects  of  1698. 


THE   PRESBYTERIAN    EXCEPTIONS.         149 

2.  The  prefaces  of  many  collects  have  not  any  clean 
*nd  special  respect  to  the  following  petitions ;  and  par- 
ticular petitions  are  put  together,  which  have  not  any 
due  order,  nor  evident  connection  one  with  another,  nor 
suitableness  with  the  occasions  upon  which  they  are 
used,  but  seem  to  have  fallen  in  rather  casually,  than 
from  an  orderly  contrivance. 

It  is  desired,  that  instead  of  those  various  collects, 
there  may  be  one  methodical  and  entire  form  of  prayer 
composed  out  of  many  of  them.* 

XVII.  That  whereas  the  public  liturgy  of  a  church 
should  in  reason  comprehend  the  sum  of  all  such  sing 
as  are  ordinarily  to  be  confessed  in  prayer  by  the 
church,  and  of  such  petitions  and  thank.givings  as  are 
ordinarily  by  the  church  to  be  put  up  to  God,  and  the 
public  catechisms  or  systems  of  doctrine,  should  sum- 
marily comprehend  all  such  doctrines  as  are  necessary 
to  be  believed,  and  these  explicitly  set  down ;  the  pres- 
ent liturgy  as  to  all  these  seems  very  defective. 

PARTICULARLY. 

1.  There  is  no  preparatory  prayer  in  our  address  to 
God  for  assistance  or  acceptance ;  yet  many  collects  in 
the  midst  of  the  worship  have  little  or  nothing  else.f 

2.  The  Confession  is  very  defective,  not  clearly 
expressing  original  sin,  nor  sufficiently  enumerating 
actual  sins,  with  their  aggravations,  but  consisting  only 
of  generals ;  whereas  confession  being  the  exercise  of 
repentance,  ought  to  be  more  particular.  J 

3.  There  is  also  a  great  defect  as  to  such  forms  of 
public  praise  and  thanksgiving  as  are  suitable  to  gospel- 
worship.  $ 

4.  The  whole  body  of  the  Common-prayer  also  con- 
sisteth  very  much  of  mere  generals:  as,  "to  have  our 
prayers  heard — to  be  kept  from   all  evil,  and  from  all 

*  Denied,  but  afterwards  adopted,  in  several  examples,  in  both 
English  and  American  Prayer- books.     Pp.  99,  98. 

f  Disproved  in  the  Answer.     Not  applied.    P.  91. 

X  Discussed  in  the  Answer  and  Rejoinder,  but  neither  before  not 
afterwards.     Not  applied.     P.  90. 

g  Queried  in  the  Answer,  but  finally  admitted  and  remedied  in  alJ 
subsequent  editions.    Applied.     P.  99. 


150  APPENDIX. 

enemies,  and  all  adversity,  that  we  might  do  God's 
will;"  without  any  mention  of  the  particulars  in  which 
these  generals  exist. 

5.  The  Catechism  is  defective  as  to  many  necessary 
doctrines  of  our  religion;  some  even  of  the  essentials 
of  Christianity  not  mentioned  except  in  the  Creed,  and 
there  not  so  explicit  as  ought  to  be  in  a  catechism,* 

XVIII.  Because  this  liturgy  containeth  the  imposi- 
tion of  divers  ceremonies  which  from  the  first  reforma- 
tion have  by  sundry  learned  and  pious  men  been  judged 
unwarrantable,  as, 

1.  That  public  worship  may  not  be  celebrated  by  any 
minister  that  dare  not  wear  a  surplice. 

2.  That  none  may  baptize,  nor  be  baptized,  without 
the  transient  image  of  the  cross,  which  hath  at  least 
the  semblance  of  a  sacrament  of  human  institution, 
being  used  as  an  engaging  sign  in  our  first  and  solemn 
covenanting  with  Christ ;  and  the  duties  whereunto  we 
are  really  obliged  by  baptism  being  more  expressly 
fixed  to  that  airy  sign  than  to  this  holy  sacrament. 

3.  That  none  may  receive  the  Lord's  Supper  that 
dare  not  kneel  in  the  act  of  receiving ;  but  the  minister 
must  exclude  all  such  from  the  communion  :  although 
such  kneeling  not  only  differs  from  the  practice  of 
Christ  and  of  his  apostles,  but  (at  least  on  the  Lord's  day) 
is  contrary  to  the  practice  of  the  catholic  church  for 
many  hundred  years  after,  and  forbidden  by  the  most 
venerable  councils  that  ever  were  in  the  Christian  world. 
All  which  impositions  are  made  yet  more  grievous  by 
that  subscription  to  their  lawfulness  which  the  canon 
exacts,  and  by  the  heavy  punishment  npon  the  non- 
observance  of  them  which  the  act  of  uniformity  inflicts. 

And  it  being  doubtful  whether  God  hath  given  power 
unto  men,  to  institute  in  his  worship  such  mystical 
teaching  signs,  which  not  being  necessary  in  genere,  fall 
not  under  the  rule  of  "doing  all  things  decently, 
orderly,  and  to  edification,"  and  which  once  granted, 
will,  upon  the  same  reason,  open  a  door  to  the  arbitrary 
imposition  of  numerous  ceremonies  of  which  St.  Augus- 
tine complained  in  his  days  ;  and  the  things  in  contro- 

*  See  below.    Exceptions  against  the  Catechism 


TITE   PRESBYTERIAN    EXCEPTIONS.         151 

vers}'  being  in  the  judgment  of  the  imposers  confessedly 
indifferent,  vrho  do  not  so  much  as  pretend  an] 
goodness  in  them  of  themselves,  otherwise  than  what  is 
derived  from  their  being  imposed,  and  consequently  the 
imposition  ceasing,  that  will  cease  also,  and  the  worship 
of  God  not  become  indecent  without  them: 

Whereas,  on  the  other  hand,  in  the  judgment  of  the 
opposers,  they  are  by  some  held  sinful,  and  unlawful  in 
themselves  ;  by  others  very  inconvenient  and  unsuitable 
to  the  simplicity  of  gospel  worship,  and  by  all  of  them 
very  grievous  and  burthensome,  and  therefore  not  at  all 
fit  to  be  put  in  balance  with  the  peace  of  the  church, 
which  is  more  likely  to  be  promoted  by  their  removal 
than  continuance:  considering  also  how  tender  our 
Lord  and  Saviour  himself  is^of  weak  brethren,  declar- 
ing it  much  better  for  a  man  to  have  a  "millstone 
hanged  about  his  neck,  and  be  cast  into  the  depth  of 
the  sea,  than  to  offend  one  of  his  little  ones:''  and  how 
the  apostle  Paul  (who  had  as  great  legislative  power  in 
the  church  as  any  under  Christ)  held  himself  obliged 
by  that  common  rule  of  charity,  "not  to  lay  a  stumb- 
ling block,  or  an  occasion  of  offence  before  a  weak  bro- 
ther, choosing  rather  not  to  eat  flesh  whilst  the  world 
stands"  (though  in  itself  a  thing  lawful)  "than  offend 
his  brother  for  whom  Christ  died:"  we  cannot  but 
desire  that  these  ceremonies  may  not  be  imposed  on 
them  who  judge  such  impositions  a  violation  of  the 
royalty  of  Christ,  and  an  impeachment  of  his  laws  as 
insufficient,  and  are  under  the  holy  awe  of  that  which 
is  written,  Deut.  xii.  3"2;  "What  thing  soever  I  coni- 
mand  you,  observe  to  do  it;  thou  shalt  not  add  thereto, 
nor  diminish  from  it;"  but  that  there  may  be  either  a 
total  abolition  of  them,  or  at  least  such  a  liberty,  that 
those  who  are  unsatisfied  concerning  their  lawfulness 
or  expediency,  may  not  be  compelled  to  the  practice 
of  them,  or  subscription  to  them ;  but  may  be  permit* 
ted  to  enjoy  their  ministerial  function,  and  communion 
■with  the  church,  without  them. 

The  rather  because  these  ceremonies  have  for  above 
an  hundred  years  been  the  fountain  of  manifold  evils 
in  this  church  and  nation,  occasioning  sad  divisions 
between    ministers    and    ministers,    as    also    between 


152  APPENDIX. 

ministers  and  people;  exposing  many  orthodox,  pious, 
and  peaceable  ministers  to  the  displeasure  of  their 
rulers,  casting  them  on  the  edge  of  the  penal  statutes, 
to  the  loss  not  only  of  their  living  and  liberties,  but 
also  of  their  opportunities  for  the  service  of  Christ  and 
his  church ;  and  forcing  people  either  to  worship  God 
in  such  a  manner  as  their  own  consciences  condemn,  or 
doubt  of,  or  else  to  forsake  our  assemblies,  as  thousands 
have  done.  And  no  better  fruits  than  tihese  can  be 
looked  for  from  the  retaining  and  imposing  of  these 
ceremonies,  unless  we  could  presume  that  all  his 
majesty's  subjects  should  have  the  same  subtilty  of 
judgment  to  discern  even  to  a  ceremony  how  far  the 
power  of  man  extends  in  the  things  of  God,  which  is 
not  to  be  expected;  or  should  yield  obedience  to  all  the 
impositions  of  men  concerning  them,  without  inquiring 
into  the  will  of  God,  which  is  not  to  be  desired. 

We  do  therefore  most  earnestly  entreat  the  right 
reverend  fathers  and  brethren,  to  whom  these  papers 
are  delivered,  as  they  tender  the  glory  of  God,  the 
honor  of  religion,  the  peace  of  the  Church,  the  service 
of  his  majesty  in  the  accomplishment  of  that  happy 
union,  which  his  majesty  hath  so  abundantly  testified 
his  desires  of,  to  join  with  us  in  importuning  his  most 
excellent  majesty,  that  his  most  gracious  indulgence,  as 
to  these  ceremonies,  granted  in  his  royal  Declaration, 
may  be  confirmed  and  continued  to  us  and  our  posteri- 
ties, and  extended  to  such  as  do  not  yet  enjoy  the  benefit 
thereof.* 

XIX.  As  to  that  passage  in  his  majesty's  Commission, 
where  we  are  authorized  and  required  to  compare  the 
present  liturgy  with  the  most  ancient  liturgies  which 
have  been  used  in  the  Church  in  the  purest  and  most 
primitive  times;  we  have  in  obedience  to  his  majesty's 
Commission,  made  inquiry,  but  cannot  find  any  records 


*  These  ceremonies  were  abandoned  by  the  English  Episcopalians 
at  Frankfort;  opposed  by  the  Puritans  at  Hamilton  Court :  minutely 
enjoined  in  the  Scottish  Prayer-book;  abolished  by  the  Parliament- 
ary Assembly;  defended  in  the  Answer;  deplored  in  the  Rejoinder; 
left  indifferent  in  the  Proposed  Prayer-book  of  1698,  and  also  to 
some  extent  in  the  Protestant  Episcopal  Praver-book,  and  in  this 
edition.    Pp.  83,  84. 


THE   PRESBYTERIAN    EXCEPTIONS.  153 

of  known  credit,  concerning  any  entire  forms  of  liturgy, 
within  the  first  three  hundred  years,  which  are  con- 
fessed to  be  as  the  most  primitive,  so  the  purest  ages  of 
the  Church ;  nor  any  impositions  of  liturgies  upon  any 
national  Church  for  some  hundreds  of  years  after.  We 
find  indeed  some  liturgical  forms  fathered  upon  St. 
Basil,  St.  Chrysostom,  and  St.  Ambrose,  but  we  have 
not  seen  any  copies  of  them,  but  such  as  gi^e  us  suf- 
ficient evidence  to  conclude  them  either  wholly  spuri- 
ous, or  so  interpolated,  that  we  cannot  make  a  judg- 
ment which  in  them  hath  any  primitive  authority.* 

Having  thus  in  general  expressed  our  desires,  we 
come  now  to  particulars,  which  we  find  numerous  and 
of  a  various  nature ;  some,  we  grant,  are  of  inferior 
consideration,  verbal  rather  than  material,  (which, 
were  they  not  in  the  public  liturgy  of  so  famous  a 
Church,  we  should  not  have  mentioned,)  others  dubious 
and  disputable,  as  not  having  a  clear  foundation  in 
Scripture  for  their  warrant:  but  some  there  be  that 
seem  to  be  corrupt,  and  to  carry  in  them  a  repugnancy 
to  the  rule  of  the  gospel ;  and  therefore  have  adminis- 
tered just  matter  of  exception  and  offence  to  many, 
truly  religious  and  peaceable, — not  of  a  private  station 
only,  but  learned  and  judicious  divines,  as  well  of  other 
reformed  Churches  as  of  the  Church  of  England, — ever 
since  the  Reformation. 

We  know  much  hath  been  spoken  and  written  by  way 
of  apology  in  answer  to  many  things  that  have  been 
objected  ;  but  yet  the  doubts  and  scruples  of  tender 
consciences  still  continue,  or  rather  are  increased.  We 
do  humbly  conceive  it  therefore  a  work  worthy  of  thoso 
wonders  of  salvation,  which  God  hath  wrought  f?r  his 
majesty  now  on  the  throne,  and  for  the  whole  kingdom, 
and  exceedingly  becoming  the  ministers  of  the  gospel 
of  peace,  with  all  holy  moderation  and  tenderness  to 
endeavor  the  removal  of  everything  out  of  the  worship 
of  God  which  may  justly  offend  or  grieve  the  spirits  of 
sober  and  godly  people.      The  things  themselves  that 


*  Disputed  in  the  Answer.   Defended  with  a  learned  argument  In 
the  Rejoinder. 


154 


APPENDIX. 


are  desired  to  be  removed,  not  being  of  the  foundation 
of  religion,  nor  the  essentials  of  public  worship,  nor  the 
removal  of  them  any  way  tending  to  the  prejudice  of 
the  Church  or  State;  therefore  their  continuance  and 
rigorous  imposition  can  no  ways  be  able  to  countervail 
the  laying  aside  of  so  many  pious  and  able  ministers, 
and  the  unconceivable  grief  that  will  arise  to  multitudes 
of  his  majesty's  most  loyal  and  peaceable  subjects,  who 
upon  all  occasions  are  ready  to  serve  krm  with  their 
prayers,  estates,  and  lives.  For  the  preventing  of 
which  evils  we  humbly  desire  that  these  particulars 
following  may  be  taken  into  serious  and  tender  consid- 
eration. 


CONCERNING  MORNING  AND  EVENING  PRAYER. 


Rubric. 
That  morning  and  even- 
ing prayer  shall  be  used  in 
the  accustomed  place  of 
the  church,  chancel,  or 
chapel,  except  it  be  other- 
wise determined  by  the  or- 
dinary of  the  place;  and 
the  chancel  shall  remain  as 
in  times  past. 


Exception. 
We  desire  that  the  words 
of  the  first  rubric  may  be 
expressed  as  in  the  book 
established  by  authority  of 
parliament  5  and  6  Edw. 
VI.  thus  :  "  The  morning 
and  evening  prayer  sho,U 
be  used  in  such  place  of 
of  the  church,  chapel,   or 


chancel,  and  the  minister 
shall  so  turn  him,  as  the  people  may  best  hear,  and  if 
there  be  any  controversy  therein,  the  matter  shall  be 
referred  to  the  ordinary."* 


Rubric. 
And  here  is  to  be  noted, 
that  the  minister,  at  the 
time  of  the  communion, 
and  at  other  times,  in  his 
ministration  shall  use  such 
ornaments  in  the  church, 


Exception. 

Forasmuch  as  this  rubric 
seemeth  to  bring  back  the 
cope,  albe,  &c,  and  other 
vestments  forbidden  by  the 
Common  Prayer-book  5  and 
6  Edw.  VI.  and  so  our  rea- 


*  Substantially  conceded  by  tbe  Episcopalians  in  1641.  Refused 
In  the  Answer.  Formally  proposed  by  the  Episcopalian  Comniis* 
jioners  of  1G98.  The  rubric  is  omitted  in  the  1'rot.  Epis.  Prayer* 
book,  and  iu  this  editiou. 


THE   PRESBYTERIAN    EXCEPTIONS.         155 


as  were  in  use  by  authori- 
ty of  parliament,  in  the 
second  year  of  the  reign  of 
Edward  the  Sixth,  accord- 
ing to  the  act  of  parlia- 
ment. 

Rubric. 


sons  alleged  against  cere- 
monies under  our  eigh- 
teenth general  exception, 
we  desire  it  may  be  wholly 
left  out.* 


Exception. 


The  Lord's  Prayer  after 
the  absolution  ends  thus, 
'*  Deliver  us  from  evil." 


We    desire     that    these 

words, f  "For  thine  is  the 

kingdom,   the    power   and 

the    glory,    for    ever    and 

ever.     Amen,"  may  be  always  added  unto  the   Lord's 

prayer;  and  that  this  prayer  may  not  be  enjoined  to  be 

bo  often  used  in  morning  and 'evening  service. 


Rubric. 


Exception. 


And  at  the  end  of  every 
psalm  throughout  the  year, 
and  likewise  in  the  end  of 
Bmedictus,  Benedicite,  Mag- 
nificat, and  Nunc  Dimittis, 
shall  be  repeated,  "  Glory 
be  to  the  Father,"  &c. 


By  this  rubric,  and  other 
places  in  the  Common 
Prayer-books,  the  Gloria 
Patri  is  appointed  to  be 
said  six  times  ordinarily  in 
every  morning  and  evening 
service,  frequently  eight 
times  in  a  morning,  some- 
times ten ;  which  we  think  carries  with  it  at  least 
an  appearance  of  that  vain  repetition  which  Christ  for- 
bids: for  the  avoiding  of  which  appearance  of  evil,  we 
desire  it  may  be  used  but  once  in  the  morning,  and 
once  in  the  evening.  J 


Rubric. 


Exception. 


In  such  places  where  The  Lessons,  and  the 
they  do  sing,  there  shall  Epistles,  and  Gospels,  be- 
the  Lessons   be   sung,  in  a     ing  for  the  most  part  nei- 


*  The  history  is  the  same  as  that  of  the  preceding    Exception. 

f  Conceded  by  the  Episcopalians  in  1641.  Disputed  in  the  Answer, 
but  adopted  in  all  subsequent  Prayer-books,  in  most  instances. 

%  Conr?ilHd  by  th;>  Episcopalians  in  1641.  Refused  in  the  Answer. 
Proposed  by  the  Episcopalians  in  1698.    Applied.    P.  92. 


156 


APPENDIX. 


plain   tune,    and    likewise 
the  Epistle  and  Gospel. 


ther  psalms  nor  hymns,  wo 
know  no  warrant  why  they 
should  be  sung  in  any 
place,  and  conceive  that  the  distinct  reading  of  them 
with  an  audible  voice  tends  more  to  the  edification  of 
the  church.* 


Rubric. 
Or  this  canticle,  Benedi- 
cite  omnia  opera. 


Exception. 

We  desire  that  some 
psalm  or  scripture  hymn 
may  be  appointed  instead 
of  that  apocryphal.f 


IN    THE    LITANY. 


Rubric. 
From  all  fornication,  and 
all  other  deadly  sin. 


Exception. 
In  regard  that  the  wages 
of  sin  is  death;  we  desire 
that  this  clause  may  be 
thus  altered  ;  "From  fornication,  and  all  other  heinous, 
or  grievous  sins."J 

Rubric.  Exception. 

From  battle,   and   mur-         Because  this  expression 
der,  and  sudden  death.  of    "sudden   death      hath 

been  so  often  excepted 
against,  we  desire,  if  it  be  thought  fit,  it  may  be  thus 
read:  "From  battle  and  murder,  and  from  dying  sud- 
denly, and  unprepared. "g 

Rubric.  Exception. 

That  it  may  please  thee,  We  desire  the  term  "all" 

to  preserve  all  that  travel  may  be  advised  upon,  as 

by  land  or  by  water,  all  seeming  liable  to  just  ex- 


*  Proposed  by  the  Episcopalians  in  1641.  Disputed  in  the  Answer. 
Adopted  in  oil  subsequent  Prayer  books. 

t  Conceded  by  the  Episcopalians  in  1641.  Refused  in  the  Answer. 
Applied.     P.  93. 

|  Conceded  by  the  Episcopalians  in  1641.  Refused  in  the  Answer. 
Defended  in  tbe  Rejoinder. 

#  First  broached  at  Frankfort.  Renewed  at  Hampton  Court.  De- 
Died  in  the  Answer.  Conceded  and  proposed  in  16'J8.  Not  Applied. 
P.  104. 


THE   PRESBYTERIAN    EXCEPTIONS. 


157 


tromen  laboring  with  child,  ceptions;  and  that  it  may 
all  sick  persons,  and  young  be  considered,  whether  it 
children,  and  to  show  thy  may  not  better  be  put 
pity  upon  all  prisoners  and  indefinitely,  "those  that 
captives.  travel,"    &c,  rather   than 

universally.* 

THE  COLLECT    ON    CHRISTMAS    DAY. 

Rubric.  Exception. 

Almighty    God,     which  We  desire  that  in  both 

hast  given  us  thy  only  be-  collects    the    word     "this 

gotten   Son,    to    take    our  day"   may  be   left  out,  it 

nature  upon  him,  and  this  being  according  to  vulgar 

day  to  be  born  of  a  pure  acceptation    a    contradic- 

virgin,  fee.  tion.f 

Rubric. 
Then  shall  follow  the 
collect  of  the  Nativity, 
which  shall  be  said  con- 
tinually unto  new-years- 
day. 

THE    COLLECT    FOR    WHITSUNDAY. 

Rubric. 
God,    which    upon   this 
day,  &c. 

Rubric. 

The  same  collect  to  be 
read  on  Monday  and  Tues- 
day in  Whitsun-week. 

Rubric.  Exception. 
The  two  collects  for  St.  We  desire  that  these  col- 
John's  day,  and  Innocent's,  lects  may  be  further  con- 
the   collects    for   the   first  sidered     and     abated,     as 
day  in  Lent,  for  the  fourth  having     in     them     divei'S 


*  Denied  in  the  Answer.    Defended  in  the  Rejoinder, 
t  Conceded  and  substantially  adopted  in  all  subsequent  Prayer 
books. 


153  APPENDIX. 

Sunday  after  Easter,    for     things   that  we   iudge   fit 
Trinity    Sunday,    for    the     to  be  altered, 
sixth  and  twelfth   Sunday 
after  Trinity,  for  St.  Luke's 
day,  and  Michaelmas  day.* 

THE    ORDER    FOR   THE    ADMINISTRATION    OP    THE    LORD'S 
SUPPER. 

Rubric.  Exception. 

So  many  as  intend  to  be         The  time  here  assigned 
partakers  of  the  holy  com-     for  notice  to   be   given  to 
munion  shall  signify  their     the    minister   is    not   sur- 
names to   the  curate  over     ficient.-j- 
night,  or  else  in  the  morn- 
ing  before    the   beginning 
of  morning  prayer,  or  im- 
mediately after. 

Rubric.  Exception. 

And  if  any  of  these  be  We  desire  the  ministers' 
&  notorious  evil  liver,  the  power  both  to  admit  and 
curate,  having  knowledge  keep  from  the  Lord's  table, 
thereof,  shall  call  him  and  may  be  according  to  his 
advertise  him  in  any  wise  majesty's  Declaration,  25th 
not  to  presume  to  the  Oct.,  1660,  in  these  words: 
Lord's  table.  "The  minister  shall  admit 

none  to  the  Lord's  supper 
till  they  have  made  a  credible  profession  of  their  faith, 
and  promised  obedience  to  the  will  of  God,  according  as 
is  expressed  in  the  considerations  of  the  rubric  before 
the  catechism ;  and  that  all  possible  diligence  be  used 
for  the  instruction  and  reformation  of  scandalous  offend- 
ers, whom  the  minister  shall  not  suffer  to  partake  of  the 
Lord's  table  until  they  Lave  openly  declared  themselves 
to   have    truly   repented    and    amended    their   former 


*  Evaded  in  tlie  Answer,  but  adopted  in  the  Prayer-book, 
f  Queried  by  the  Episcopaliaus  iu  1641.    Conceded  in  the  An&wer 
»nd  adopted. 


THE   PRESBYTERIAN   EXCEPTIONS. 


159 


naughty  lives,  as  is  partly  expressed  in  the  rubric,  and 
more  fully  in  the  canons."* 


Rubric. 
Then  shall  the  priest  re- 
hearse distinctly  all  the  ten 
commandments,  and  the 
people  kneeling,  shall  after 
every  commandment,  ask 
God's  mercy  for  transgress- 
ing the  same. 


Exception. 
We  desire, 

1.  That  the  preface  pre4 
fixed  by  God  himself  to  the 
ten  commandments  may  be 
restored,  f 

2.  That  the  fourth  com- 
mandment may  be  read  as 
inExod.  xx.,  Deut.  v.,  "He 


blessed  the  Sabbath-day."}; 

3.  That  neither  minister  nor  people  may  be  enjoined 
to  kneel  more  at  the  reading  of  this  than  of  other  parts 
of  Scriptures,  the  rather  because  many  ignorant  per-, 
sons  are  thereby  induced  to  use  the  ten  commandments 
as  a  prayer.  § 

4.  That,  instead  of  those  short  prayers  of  the  people 
intermixed  with  the  several  commandments,  the  minis- 
ter, after  the  reading  of  all,  may  conclude  with  a  suit- 
able prayer.  || 


Rubric. 
After  the  Creed,  if  there 
be  no  sermon,  shall  follow 
one  of  the  homilies  already 
set  forth,  or  hereafter  to  be 
set  forth  by  common  au- 
thority. 


Exception. 
We  desire  that  the  preach- 
ing of  the  word  may  be 
strictly  enjoined,  and  not 
left  so  indifferent,  at  the 
administration  of  the  sac- 
raments; as  also  that  min- 
isters may  not  be  bound  to 
those  things  which  are  as 
yet  but  future  and  not  in 
being.fl 


*  Conceded  by  the  Episcopalians  in  1641.  Conceded  in  the  Answer, 
"  »nd  substantially  adopted. 

t  Conceded,  but  not  adopted. 

i  Ibid. 

|  Refused  in  the  Answer,  but  conceded  and  proposed  in  1668.  Lefl 
Indifferent  in  this  edition.     P.  110 

il  See  last  note. 

S  Urged  by  the  Puritans  for  a  century.  Denied  in  the  Auswer. 
Defended  in  the  Rejoin  ler.    Applied.    P.  113. 


160 


APPENDIX. 


After  such  sermon,  hom- 
ily, or  exhortation,  the 
curate  shall  declare,  &c, 
and  earnestly  exhort  them 
to  remember  the  poor,  say- 
one  or  more  of  these  sen- 
tences following. 

Then  shall  the  church- 
wardens, or  some  other  by 
them  appointed,  gather  the 
devotion  of  the  people. 


Two  of  the  sentences 
here  cited  are  apocryphal, 
and  four  of  them  more 
proper  to  draw  out  the 
people's  bounty  to  their 
ministers,  than  their  char- 
ity to  the  poor.* 

Collection  for  the  poor 
may  be  better  made  at  or 
a  little  before  the  depart- 
ing of  the  communicants. f 


If  it  be  intended  that 
these  exhortations  should 
be  read  at  the  communion, 
they  seem  to  us  to  be  un- 
seasonable.! 


Exhortation. 

We  be  come  together  at 
this  time  to  feed  at  the 
Lord's  supper,  unto  the 
which  in  God's  behalf  I 
bid  you  all  that  be  here 
present,  and  beseech  you, 
for  the  Lord  Jesus  Christ's 
sake,  that  ye  will  not  refuse  to  come,  &c. 

The  way  and  means  thereto  is  first  to  examine  your 
lives  and  conversation ;  and  if  ye  shall  perceive  your 
offences  to  be  such  as  be  not  only  against  God,  but  also 
against  your  neighbors,  then  ye  shall  reconcile  your- 
selves unto  them,  and  be  ready  to  make  restitution  and 
satisfaction. 


And  because  it  is  requi- 
site that  no  man  should 
come  to  the  holy  commu- 
nion but  with  a  full  .trust 
in  God's  mercy  and  with  a 
quiet  conscience. 


We  fear  this  may  dis- 
courage many  from  com- 
ing to  the  sacrament,  who 
lie  under  a  doubting  and 
troubled  conscience.  g 


*  Refused  in  the  Answer,  but  conceded  partially  in  1698.  Applied. 
P.  121. 

t  Queried  by  the  Episcopalians  in  1641.  Left  indifferent  in  this 
edition. 

J  Disputed,  but  parti-ally  conceded  and  adopted. 

2  Disputed  in  the  Answer.  Defended  in  the  Rejoinder.  Partially 
conceded  in  16S9.    Applied.    P.  12  L 


THE   PRESBYTERIAN    EXCEPTIONS. 


161 


We  desire  it  may  be  made 
by  the  minister  only.* 


[Rubr.]  Before  the  Confes- 
sion. 
Then  shall  this  general 
confession  be  made  in  the 
name  of  all  those  that  are 
minded  to  receive  the  holy  communion  either  by  one  of 
them,  or  else  by  one  of  the  ministers,  or  by  the  priest 
himself. 

[Rubr.~\  Before  the  Confes- 


Then  shall  the  priest  or 
the  bishop  (being  present) 
stand  up,  and  turning  him- 
self to  the  people,  say 
thus. 

[Proper]  Preface  on  Christ' 

mas   day,    and  seven   days 

after. 

Because  thou  didst  give 
Jesus  Christ,  thine  only 
Son,  to  be  born  as  this  day 
for  us,  <fec. 

[Proper  Preface]  Upon 
Whitsunday,  and  six  days 
after. 
According  to  whose  most 
true  promise,  the  Holy 
Ghost  came  down  this  day 
from  heaven. 

Prayer  before  that  which  is 
at  the  consecration. 
Grant  us  that  our  sinful 


Exception. 
The  minister  turning 
himself  to  the  people  is 
most  convenient  through- 
out the  whole  ministra- 
tion.f 


First,  we  cannot  peremp- 
torily fix  the  nativity  of 
our  Saviour  to  this  or  that 
day  particularly.  J  Second- 
ly, it  seems  incongruous  to 
affirm  the  birth  of  Christ 
and  the  descending  of  the 
Holy  Ghost  to  be  on  this 
day  for  seven  or  eight  days 
together.  $ 


We  desire  that,  whereas 


*  Queried  by  the  Episcopalians  in  1641.  Partially  conceded  and 
adopted.    Applied. 

f  Queried  by  the  Episcopalians  in  1641.  Refused  in  the  Answea 
Defended  in  the  Rejoinder.    Applied. 

%  Denied  in  the  Answer.     Proved  in  the  rejoinder. 

J  Not  noticed  in  the  Answer,  but  adopted  in  the  Prayer-book. 


162 


APPENDIX. 


bodies  may  be  made  clean 
by  his  body,  and  our  souls 
■washed  through  his  most 
precious  blood. 


Prayer  at  the  consecration. 
Hear  us,  0  merciful  Fa- 
ther, &c,  who  in  the  same 
night  that  he  was  betrayed 
took  bread,  and  when  he 
had  given  thanks,  he  brake 
it,  and  gave  to  his  disci- 
ples, saying,  Take,  eat,  &c. 

Rubric. 
Then  shall  the  minister 
first  receive  the  commu- 
nion in  both  kinds,  &c.j 
and  after  deliver  it  to  the 
people  in  their  hands, 
kneeling;  and  when  he  de- 
livered the  bread,  he  shall 
say,  "The  body  of  our 
Lord  Jesus  Christ,  which 
was  given  for  thee,  pre- 
serve thy  body  and  soul 
unto  everlasting  life,  and 
take  and  eat  this  in  re- 
membrance," &c. 


these  words  seem  to  give  a 
greater  efficacy  to  the 
blood  than  to  the  body  of 
Christ,  they  may  be  altered 
thus,  "That  our  sinful 
souls  and  bodies  may  be 
cleansed  through  his  pre- 
cious body  and  blood."* 


We  conceive  that  the 
manner  of  the  consecrat- 
ing of  the  elements  is  not 
here  explicit  and  distinct 
enough,  and  the  minister's 
breaking  of  the  bread  is 
not  so  much  as  mentioned. f 


We  desire,  that  at  the 
distribution  of  the  bread 
and  wine  to  the  communi- 
cants, we  may  use  the 
words  of  our  Saviour  as 
near  as  may  be,  and  that 
the  minister  be  not  requir- 
ed to  deliver  the  bread  and 
wine  into  every  particular 
communicant's  hand,  and 
to  repeat  the  words  to  each 
one  in  the  singular  num- 
ber, but  that  it  may  suffice 
to  speak  them  to  divers 
jointly,    according   to    our 


Saviour's  example. J 
We  also  desire  that  the  kneeling  at  the  sacrament  (it 
being  not  that  gesture1  which  the  apostles  used,  though 


*  Disputed  in  the  Answer.  Defended  in  the  Rejoinder.  Conceded 
aud  proposed  in  1668,  and  1C89.     Applied.     P.  123. 

t  Partially  conceded.    Fully  applied.    P.  124. 

t  Refused  in  the  Answer.  Defended  in  tVie  Rejoinder.  Applied. 
P.  125. 


THE   PRESBYTERIAN   EXCEPTIONS.         163 

Christ  was  personally  present  amongst  them,  nor  that 
■which  was  used  in  the  purest  and  primitive  times  of  the 
church)  may  be  left  free,  as  it  was  1  and  2  Edw. 
[VI,]  "As  touching  kneeling,  &c,  they  maybe  used  or 
left  as  every  man's  devotion  serveth,  without  blame."* 
Rubric.  Exception. 

And  note  that  every  par-  Forasmuch  as  every  par- 
ishioner shall  communicate  ishioner  is  not  duly  quali- 
at  the  least  three  times  in  fied  for  the  Lord's  supper, 
tke  year,  of  which  Easter  and  those  habitually  pre- 
to  be  one,  and  shall  also  pared  are  not  at  all  times 
receive  the  sacraments  and  actually  disposed,  but  ma- 
other  rites,  according  to  ny  may  be  hindered  by  the 
the  order  in  this  book  ap-  providence  of  God,  and 
pointed.  "some  by  the  distemper  of 

their  own  spirits,  we  de- 
sire this  rubric  may  be  either  wholly  omitted,  or  thus 
altered: — 

"Every  minister  shall  be  bound  to  administer  the 
sacrament  of  the  Lord's  supper  at  least  thrice  a  year, 
provided  there  be  a  due  number  of  communicants  mani- 
festing their  desires  to  receive. "f 

And  we  desire  that  the  following  rubric  in  the  Com- 
mon Prayer-book,  in  5  and  6  Edw.  [VI,]  established  by 
law  as  much  as  any  other  part  of  the  Common  Prayer- 
book,  may  be  restored  for  the  vindicating  of  our  church 
in  the  matter  of  kneeling  at  the  sacrament  (although 
the  gesture  be  left  indifferent :)  "  Although  no  order  can 
be  so  perfectly  devised  but  it  may  be  of  some,  either  for 
their  ignorance  and  infirmity,  or  else  of  malice  and 
obstinacy,  misconstrued,  depraved,  and  interpreted  in  a 
wrong  part;  and  yet,  because  brotherly  charity  willeth 
that,  so  much  as  conveniently  may  be,  offences  should 
be  taken  away;  therefore  are  we  willing  to  do  the 
same.  Whereas  it  is  ordained  in  the  book  of  Common 
Prayer,  in  the  administration  of  the    Lord's    supper, 


*  Maintained  by  Burer  in  1549.  Partially  conceded  by  tbe  Epis- 
copalians in  1641.  Rpfused  in  tbe  Answer.  Defended  in  the  Rejoin* 
der.    Conceded  and  proposed  in  1668,  and  1689. 

f  Conceded  by  tbe  Episcopalians  in  1641.  Refused  in  tbe  AnawiB 
Conceded  and  proposed  in  1689. 


164  APPENDIX. 

that  the  communicants  kneeling  should  receive  the  holy 
communion,  which  thing  being  well  meant  for  a  signifi* 
cation  of  the  humble  and  grateful  acknowledging  of  the 
benefits  of  Christ  given  unto  the  worthy  receivers,  and 
to  avoid  the  profanation  and  disorder  which  about  the 
holy  communion  might  else  ensue,  lest  yet  the  same 
kneeling  might  be  thought  or  taken  otherwise,  we  do 
declare,  that  it  is  not  meant  thereby  that  any  adoration 
is  done,  or  ought  to  be  done,  either  unto  the  sacramen- 
tal bread  or  wine  there  bodily  received,  or  unto  any 
real  and  essential  presence  there  being  of  Christ's  natu- 
ral flesh  and  blood :  for  as  concerning  the  sacramental 
bread  and  wine,  they  remain  still  in  their  very  natural 
substances,  and  therefore  may  not  be  adored  ;  for  that 
were  idolatry  to  be  abhorred  of  all  faithful  Christians : 
and  as  concerning  the  natural  body  and  blood  of  our 
Saviour  Christ,  they  are  in  heaven,  and  not  here;  for  it 
is  against  the  truth  of  Christ's  natural  body  to  be  in 
more  places  than  in  one  at  one  time."* 

OP    PUBLIC    BAPTISM. 

There  being  divers  learned,  pious,  and  peaceable 
ministers  who  not  only  judge  it  unlawful  to  baptize 
children  whose  parents  both  of  them  are  athiests,  infi- 
dels, heretics,  or  unbaptized,  but  also  such  whose  pa- 
rents are  excommunicate  persons,  fornicators,  or  other- 
wise notorious  and  scandalous  sinners ;  we  desire  they 
may  not  be  enforced  to  baptize  the'  children  of  such, 
until  they  have  made  due  profession  of  their  repent- 
ance, f 

Before  Baptism. 
Rubric.  Exception. 

Parents  shall  give  notice  We  desire  that  more 
over  night,  or  in  the  morn-  timely  notice  maybe  given.  J 
ing. 

*  Procured  by  Knox.  Approved  by  Bucer.  Denied  in  the  An, 
swer,  but  partially  adopted  in  the  Prayer-book.  Fully  conceded- 
enlarged,  and  amended  in  1689. 

f  Disputed  in  the  Answer.  Defended  in  the  Rejoinder.  Conceded. 
and  proposed  in  1689.   Applied. 

%  Denied  in  the  Answer.    Defended  in  the  Rejoinder.    Applied. 


THE   PRESBYTERIAN    EXCEPTIONS. 


165 


Rubric. 
And  the  godfathers,  and 
the   godmothers,    and   the 
people  with  the   children. 
fee. 


Exception. 
Here  is  no  mention  of 
the  parents,  in  whose  right 
the  child  is  baptized,  and 
who  are  fittest  both  to 
dedicate  it  nnto  God,  and 
to  covenant  for  it :  we  do  not  know  that  any  persons 
except  the  parents,  or  some  others  appointed  by  them, 
have  any  power  to  consent  for  the  children,  or  to  enter 
them  into  covenant.  We  desire  it  may  be  left  free  to 
parents,  whether  they  will  have  sureties  to  undertake 
for  their  children  in  baptizm  or  no.* 


Rubric. 
Ready  at  the  font 


In  the  first  Prayer. 
By  the  baptism  of  thy 
well-beloved  Son.  i:c. didst 
sanctify  the  flood  Jordan. 
and  all  other  waters,  to  the 
mystical  washing  away  of 
sin,  kc. 


The  Third  Exhortation. 
Do  promise  by  you  that 
be  their  sureties. 


Mxttptitm. 

We  desire  it  may  be  so 
placed  as  all  the  congrega- 
tion may  best  see  and  hear 
the  whole  administration. f 

It  being  doubtful  whether 
either  the  flood  Jordan  or 
any  other  waters  were  sanc- 
tified to  a  sacramental  use, 
list's  being  baptized, 
and  not  necessary  to  be 
asserted,  we  desire  this 
may  be  otherwise  express- 
ed.; 

We  know  not  by  what 
right  the  sureties  do  prom- 
ise and  answer  in  the  name 
of  the  infant :  it  seemeth 
to  us  also  to  countenance 


*  First  proposed   at  Hampton  Court     Refused  in   the   Answer. 

Defended  in  the  Rejoinder.     Conceded   and  proposed  in  166S   and 

1689.    Partially  adopted  in  the  American  Episcopalian  Prayer-book. 

Bucer  in  1549.    Discuss*!,  bat  left  indifferent. 

_   i  by  Bucer  in  1549.    Conceded  in  1641.    Disputed  in  th« 

r.      Defended  in  the  Rejoinder.  _  Conceded  and  proposed  is 

166S  and  1669.    Adopted  in  subsequent  tTajer-books.    Applied- 


166 


APPENDIX. 


Tks  Questions.  the  Anabaptistical  opinion 

Dost  thou  forsake,  &e.        of  the  necessity  of  an  ac« 
Dost  thou  believe,  &c.         tual  profession  of  faith  and 
Wilt  thou  be  baptized,     repentance  in  order  to  bap- 
Ac.  tism.     That  such  a  profes- 
sion  may  be   required  of 
parents  in  their  own  name,  and  now  solemnly  renewed 
when  they  present  their  children  to  baptism,  we  will- 
ingly grant:   but  the  asking  of   one  for- another  is  a 
practice  whose  warrant  we  doubt  of:  and  therefore  we 
desire  that  the  first  two  interrogatories  may  be  put  to 
the  parents  to  be  answered  in  their  own  names,  and  the 
last  propounded  to  the  parents  or  pro-parents  thus, 
**  Will  you  have  this  child  baptized  into  this  faith  ?"* 


The  second  Prayer  before 
Baptism. 

May  receive  remission 
of  [their]  sins  by  spiritual 
regeneration. 


This  expression  seeming 
inconvenient,  we  desire  it 
may  be  changed  into  this  ; 
"  May  be  regenerated  and 
receive  the  remission  of 
sins."f. 


In  the  Prayer  after  Baptism. 

That  it  hath  pleased  thee 
to  regenerate  this  infant  by 
thy  Holy  Spirit. 


We  cannot  in  faith  say, 
that  every  child  that  is 
baptized  is  "regenerated 
by  God's  Holy  Spirit;"  at 
least  it  is  a  disputable 
point,  and  therefore  we 
desire  it  may  be  otherwise 
expressed.  J 


*  Suggested  by  Bucer  in  1549.  Urged  at  Hampton  Court  in  1603. 
Conceded  and  proposed  in  1668  and  1689.    Applied. 

\  Discussed  in  the  Answer  and  ltejoinder.  Conceded  and  proposed 
|1»  1668  and  1689.    Applied. 

X  Disputed  in  the  Answer.  Defended  in  the  Rejoinder.  Conceded 
and  proposed  in  1668.    Applied. 


THE   PRESBYTERIAN    EXCEPTIONS.         167 

[Rubric]  after  Baptism. 

Then    shall    the    priest         Concerning  the  cross  in  ' 
make  a  cross,  &c.  baptism,  we   refer  to  our 

18th  general.* 

OF    PRIVATE    BAPTISM. 

We  desire  that  baptism  may  not  be  administered  in  a 
private  place  at  any  time,  unless  by  a  lawful  minister, 
and  in  the  presence  of  a  competent  number :  that  whera 
it  is  evident  that  any  child  hath  been  so  baptized,  no 
part  of  the  administration  may  be  reiterated  in  public, 
under  any  limitations :  and  therefore  we  see  no  need  of 
any  liturgy  in  that  case.f 

OF    THE    CATECHISM.  J 

Catechism.  Exception. 

1.  Quest.  What  is  your  We  desire  these  three 
name,  &c.  first  questions  may  be  al- 

2.  Quest.  Who  gave  you  tered ;  considering  that  the 
that  name?  far  greater  number  of  per- 

Ans.  My  godfathers  and  sons  baptized  within  these 

my  godmothers  in  my  bap-  twenty  years  last  past,  had 

tism ;  wherein  I  was  made  no    godfathers    or  godmo- 

a  member   of   Christ,   the  thers  at  their  baptism.  The 

child  of  God,  and  an  in-  like  to  be  done  in  the  sev- 

heritor  of  the  kingdom  of  enth  question, 

heaven.  We  conceive  it  might  be 

3.  Quest.  What  did  your  more  safely  expressed  thus; 
godfathers  and  godmothers  "  Wherein  I  was  visibly  ad- 
do  for  you  in  baptism  ?  mitted  into  the  number  of 

\_Ans.   They  did  promise     the  members  of  Christ,  the 


*  Urged  at  Hampton  Court  in  1603.  Queried  by  the  Episcopalians 
in  1641.  Refused  in  the  Answer.  Defended  in  the  Rejoinder.  Con- 
(V'lpd  and  proposed  in  1668  and  1683.  Adopted  in  the  American 
Prayer-books. 

f  Suggested  by  Bucer  and  at  Hampton  Court.  Discussed  in  the  An« 
Bwer  and  Rejoinder.     Conceded  and  proposed  in  1668.     Applied. 

%  The  various  changes  proposed  in  the  Catechism  were  discussed 
in  the  Answer  and  Rejoinder  without  result;  and  though  virtually 
conceded  and  proposed  in  1689,  have  never  been  adopted. 


168 


APPENDIX. 


and  vow  three  things  in  my 
name,  &c] 


children  of  God,  and  the 
heirs  (rather  than  '  inheri- 
tors') of  the  kingdom  of 
heaven." 


Of  the  Rehearsal  of  the  Ten 
Commandments. 
10.    Ans.    My  duty   to- 
wards God  is  to  believe  in 
him,  &c. 


We  desire  that  the  com- 
mandments be  inserted  ac- 
cording to  the  new  trans- 
lation of  the  Bible. 

In  this  answer  there 
seems  to  be  particular  respect  to  the  several  command- 
ments of  the  first  table,  as  in  the  following  answer  to 
those  of  the  second.  And  therefore  we  desire  it  may 
be  advised  upon,  whether  'to  the  last  word  of  this 
answer  may  not  be  added,  "particularly  on  the  Lord's 
day,"  otherwise  there  being  nothing  in  all  this  answer 
that  refers  to  the  fourth  commandment. 


14.  Quest.  How  many 
sacraments  hath  Christ  or- 
dained, &c.  ? 

Ans.  Two  only  as  gene- 
rally necessary  to  salva- 
tion. 

19.  Quest.  What  is  re- 
quired of  persons  to  be 
baptized  ? 

Ans.  Repentance,  where- 
by they  forsake  sin;  and 
faith,  whereby  they  stead- 
fastly believe  the  promises 
of  God,  &c. 

20.  Quest.  Why  then  are 
infants  baptized  when  by 
reason  of  their  tender  age 
they  cannot  perform  them  ? 

Ans.  Yes :  they  do  per- 
form them  by  their  sure- 
ties, who  promise  and  vow 
them  both  in  their  names. 


That  these  words  may 
be  omitted,  and  answer 
thus  given;  "Two  only, 
baptism  and  the  Lord's 
supper." 

We  desire  that  the  en- 
tering infants  into  God's 
covenant  may  be  more  wa- 
rily expressed,  and  that 
the  words  may  not  seehi  to 
found  their  baptism  upon 
a  really  actual  faith  and 
repentance  of  their  own ; 
and  we  desire  that  a  prom- 
ise may  not  be  taken  for  a 
performance  of  such  faith 
and  repentance:  and  espe- 
cially, that  it  be  not  as- 
serted that  they  perform 
these  by  the  promise  of 
their  sureties,  it  being  to 
the  seed  of  believers  that 
the  covenant  of  God  is  made;  and  not  (that  we  can 


THE   PRESBYTERIAN  EXCEPTIONS. 


169 


find)  to  all  that  have  such  believing  sureties,  who  are 
neither  parents  nor  pro-parents  of  the  child. 

In  the  general  we  observe,  that  the  doctrine  of  the 
sacraments  which  was  added  upon  the  conference  at 
Hampton  Court,  is  much  more  fully  and  particularly 
delivered  than  the  other  parts  of  the  Catechism,  in 
short  answers  fitted  to  the  memories  of  children,  and 
thereupon  we  offer  it  to  be  considered: — 

First,  Whether  there  should  not  be  a  more  distinct 
and  full  explication  of  the  Creed,  the  Commandments 
and  the  Lord's  Prayer. 

Secondly,  Whether  it  were  not  convenient  to  add 
(what  seems  to  be  wanting)  somewhat  particularly  con- 
cerning the  nature  of  faith,  of  repentance,  the  two 
covenants,  of  justification,  sanctification,  adoption,  and 
regeneration. 


OF    CONFIRMATION. 


The  last  Rubric  before  the 
Catechism. 

And  that  no  man  shall 
think  that  any  detriment 
shall  come  to  children  by 
deferring  of  their  confir- 
mation, he  shall  know  for 
truth,  that  it  is  certain  by 
God's  word  that  children, 
being  baptized,  have  all 
things  necessary  for  their 
salvation,  and  be  undoubt- 
edly saved. 

Rubric  after  the  Catechism. 

So  soon  as  the  children 
can  say  in  their  mother- 
tongue  the  Articles  of  the 
Faith,  the  Lord's    Prayer, 


Although  we  charitably 
suppose  the  meaning  of 
these  words  was  only  to 
exclude  the  necessity  of 
any  other  sacraments  to 
baptized  infants  ;  yet  these 
words  are  dangerous  as  to 
the  misleading  of  the  vul- 
gar, and  therefore  we  de- 
sire they  may  be  ex- 
punged.* 


We  conceive  that  it  is 
not  a  sufficient  qualifica- 
tion for  confirmation,  that 
children  be  able  memoriter 


*  Conceded  in  1641.  Partially  conceded  in  the  Answer,  but  not 
adopted  in  the  Prayer  book.  Defeuded  in  the  Rejoinder.  Adopted 
In  the  Protestant  Episcopal  Prayer-book. 


170 


APPENDIX. 


and  the  Ten  Command- 
ments, and  can  answer 
such  other  questions  of 
this  short  Catechism,  &c, 
then  shall  they  be  brought 
to  the  bishop,  &c,  and  the 
bishop  shall  confirm  them. 


to  repeat  the  Articles  of 
the  Faith,  commonly  call- 
ed the  Apostles'  Creed, 
the  Lord's  Prayer,  and  the 
Ten  Commandments,  and 
to  answer  to  some  ques- 
tions of  this  short  Cate- 
chism ;  for  it  is  often  found 
that  children  are  able  to  do  all  this  at  four  or  five  years 
old.  2dly.  It  crosses  what  is  said  in  the  third  reason 
of  the  first  rubric  before  confirmation,  concerning  the 
usage  of  the  church  in  times  past,  ordaining  that  con- 
firmation should  be  ministered  unto  them  that  were  of 
perfect  age,  that  they  being  instructed  in  the  Christian 
religion,  should  openly  profess  their  own  faith,  and 
promise  to  be  obedient  to  the  will  of  God.  And  there- 
fore, 3dly,  we  desire  that  none  may  be  confirmed  but 
according  to  his  majesty's  Declaration,  viz.,  "  That 
confirmation  be  rightly  and  solemnly  performed  by  the 
information,  and  with  the  consent  of  the  minister  of 
the  place.'** 

Rubric  after  the  Catechism. 

Then     shall     they     be 


brought  to  the  bishop  by 
one  that  shall  be  his  god- 
father or  godmother. 


The  Prayer  before  the  Impo- 
sition of  Hands. 

"Who  hast  vouchsafed  to 
regenerate  these  thy  ser- 
vants by  water  and  the 
Holy  Ghost,  and  hast  giv- 


This  seems  to  bring  in 
another  sort  of  godfathers 
and  godmothers,  besides 
those  made  use  of  in  bap- 
tism ;  and  we  see  no  need 
either  of  the  one  or  the 
other,  f 


This  supposeth  that  all 
the     children     who      are 

brought    to    be    confirmed 
have  the   Spirit  of  Christ, 


*  Urged  by  Bucer  Disputed  in  the  Answer.  Defended  in  the 
Rejoinder.    Fully  conceded  and  proposed  in  1689.    Applied.  . 

f  Discussed  without  result.  Adopted  in  the  Protestant  Episcopal 
Prayer-book. 


THE   PRESBYTERIAN    EXCEPTIONS.         171 

en  unto  them  the  forgive-     and  the  forgiveness  of  all 
ness  of  all  their  sins.  their  sins ;  whereas  a  great 

number  of  children  at  that 
age,  having  committed  many  sins  since  their  baptism, 
do  show  no  evidence  of  serious  repentance,  or  of  any 
special  saving  grace ;  and  therefore  this  confirmation 
(if  administered  to  such)  would  be  a  perilous  and  gross 
abuse.* 

Rubric  before  the  Imposition 
of  Hands. 

Then  the  bishop  shall  This  seems  to  put  a  high- 
lay  his  hand  on  every  child  er  value  upon  confirmation 
severally.  than  upon  baptism  or  the 

Lord's  supper  ;  for  accord- 
ing to  the  rubric  and  order  in  the  Common  Prayer- 
book,  every  deacon  may  baptize,  and  every  minister 
may  consecrate  and  administer  the  Lord's  supper,  but 
the  bishop  only  may  confirm. f 

The  Prayer  after  Imposition 
of  Hands. 

We  make  our  humble  We  desire  thr.t  the  prac- 
Bupplications  unto  thee  for  tice  of  the  apostles  may 
these  children;  upon  whom,  not  be  alleged  as  a  ground 
after  the  example  of  thy  of  this  imposition  of  hands 
holy  apostles,  we  have  laid  for  the  confirmation  of 
our  hands,  to  certify  them,  children,  both  because  the 
by  this  sign,  of  thy  favor  apostles  did  never  use  it  in 
and  gracious  goodness  to-  that  case,  as  also  because 
wards  them.  the  Articles  of  the  Church 

of  England  declare  it  to 
be  a  ''corrupt  imitation  of  the  apostles'  practice,"  Acts 
xxv. 

We  desire  that  imposition  of  hands  may  not  be  made, 
a«  here  it  is,  a  sign  to  certify  children  of  God's  grace 
and  favor  towards  them :  because  this  seems  to  sneak  it 


*  Discussed  without  result.  Conceded  and  proposed  in  1668. 
Applied. 

I  Conceded  at  Frankfort  in  1555  Discussed  in  the  Answer  and  Re 
joinder  without  result.     Applied     P.  136. 


172 


APPENDIX. 


a  sacrament,  and  is  contrary  to  that  fore-mentioned 
25th  Article,  which  saith,  that  "  confirmation  hath  no 
visible  sign  appointed  by  God."* 


The  last  Rubric  after  Con- 
firmation. 

None  shall  be  admitted 
to  the  holy  communion, 
until  such  time  as  he  can 
say  the  Catechism,  and  be 
confirmed. 


We  desire  that  confirma- 
tion may  not  be  made  so 
necessary  to  the  holy  com- 
munion, as  that  none 
should  be  admitted  to  it 
unless  they  be  confirmed.! 


OF    THE    FORM    OF     SOLEMNIZATION    OF    MATRIMONY. 


Seeing  this  ceremony  of 
the  ring  in  marriage  is 
made  necessary  to  it,  and  a 
significant  sign  of  the  vow 
and  covenant  betwixt  the 
parties  ;  and  Romish  ritu- 
alists give  such  reasons  for 
the  use  and  institution  of 
the  ring,  as  are  either  fri- 
volous or  superstitious ;  it  is  desired  that  this  cere- 
mony of  the  ring  in  marriage  may  be  left  indiiferent, 
to  be  used  or  forborne.  J 


The  man  shall  give  the 

woman  a  ring,  &c, 

shall  surely  perform  and 
keep  the  vow  and  covenant 
betwixt  them  made,  where- 
of this  ring  given  and  re- 
ceived is  a  token  and 
pledge,  &c. 


The  man  shall  say,  With 
my  body  I  thee  worship. 


This  word  "  worship" 
being  much  altered  in  the 
use  of  it  since  this  form 
was  first  drawn  up,  we  de- 
sire some  other  word  may 
be  used  instead  of  it.g 


*  Discussed  without  result.    Conceded  and  proposed  in  1668. 

+  Partially  conceded  and  adopted. 

j  Discussed  without  result.     Applied. 

\  Proposed  at  Hampton  Court  in  1603.  Conceded  in  1641.  Con« 
eeded  in  the  Answer,  but  not  adopted  in  the  English  Prayer-book. 
Adopted  in  American  Prayer-books. 


THE    PRESBYTERIAN    EXCEPTIONS. 


173 


In  the  name  of  the  Fa-  These  words  being  only 
ther,  and  of  the  Son,  and  used  in  baptism,  and  hero 
of  the  Holy  Ghost.  in  the  solemnization  of  ma- 

trimony, and  in  the  abso- 
lution of  the  sick;  we  desire  it  may  be  considered, 
whether  they  should  not  be  here  omitted,  lest  they  should 
seem  to  favor  those  who  count  matrimony  a  sacra- 
ment.* 


This  word  "  depart"  is 
here  improperly  used,  f 

Exception. 

We  conceive  this  change 
of  place  and  posture  men- 
tioned in  these  two  rubrics 
is  needless,  and  therefore 
desire  it  may  be  omitUd.J 


Till  death  us  depart. 

Rubric. 

Then  the  minister  or 
clerk  going  to  the  Lord's 
table,  shall  say  or  sing  this 
psalm. 

Next  Rubric. 

The  psalm  ended,  and 
the  man  and  the  woman 
kneeling  before  the  Lord's 
table,  the  priest  standing 
at  the  table,  and  turning 
his  face,  &c. 

Collect.  Exception. 

Consecrated  the  state  of  Seeing  the  institution  of 
matrimony  to  such  an  ex-  marriage  was  before  the 
cellent  mystery.  fall,    and    so    before    the 

promise  of  Christ,  as  also 
for  that  the  said  passage  in  this  collect  seems  to  coun- 
tenance the  opinion  of  making  matrimony  a  sacrament, 
we  desire  that  clause  may  be  altered  or  omitted.  § 

Rubric,  Exception. 

Then  shall  begin  the  This  rubric  doth  either 
communion,  and  after  the     enforce  all  such  as  are  un- 


*  Discussed  without  result.    Not  applied. 

f  Conceded  and  adopted  in  all  Pra}'er-books. 

%  Discussed.  Modified  and  proposed  in  1689.  Adopted  in  the  Pro 
testant  Episcopal  Prayer  book. 

I  Discussed  without  result.  Conceded  and  proposed  in  1608, 
Applied. 


174 


APPENDIX. 


Gospel  shall  be  said  a  ser- 
mon, &c. 

Last  Rubric. 
The    new   married    per- 
sons the  same  day  of  their 
marriage  must  receive  the 
holy  communion. 


fit  for  the  sacrament  to 
forbear  marriage,  contrary 
to  Scripture,  which  ap- 
proves the  marriage  of  all 
men;  or  else  compels  all 
that  marry  to  come  to  the 
Lord's  table,  though  never 
so  unprepared:  and  there- 
fore we  desire  it  may  be  omitted,  the  rather  because 
that  marriage  festivals  are  too  often  accompanied  with 
such  divertisements  as  are  unsuitable  to  those  Chris- 
tian duties,  which  ought  to  be  before  and  follow  after 
the  receiving  of  that  holy  sacrament.* 


OF    THE    ORDER    FOR    THE    VISITATION    OF   THE    SICK. 


Rubric  before  Absolution. 


Exception. 


Here  shall  the  sick  per- 
son make  a  special  con- 
fession, &c,  after  which 
confession  the  priest  shall 
absolve  him  after  this  sort: 
Our  Lord  Jesus  Christ,  &c, 
and  by  his  authority  com- 
mitted to  me,  I  absolve 
thee. 


Forasmuch  as  the  con- 
ditions of  sick  persons  be 
very  various  and  different, 
the  minister  may  not  only 
in  the  exhortation,  but  in 
the  prayer  also  be  directed 
to  apply  himself  to  the 
particular  condition  of  the 
person,  as  he  shall  find 
most  suitable  to  the  pres- 
ent occasion,  with  due  regard  had  both  to  his  spiritual 
condition  and  bodily  weakness;  and  that  the  absolution 
may  only  be  recommended  to  the  minister  to  be  used  or 
omitted  as  he  shall  see  occasion. 

That  the  form  of  absolution  be  declarative  and  con- 
ditional, as,  "I  pronounce  thee  absolved" — instead  of, 
*'I  absolve  thee" — "if  thou  dost  truly  repent  and 
l>elieve."f 


*  Queried  in  1601.  Discussed  without  result.  Modified  and  pro* 
posed  in  16S9.     Adopted  in  the  Protestant  Episcopal  Prayer-book 

f  Proposed  in  1001.  Refused  in  the  Answer.  Modified  and  pro 
posed  in  1689.    Expunged  from  American  Prayer-books. 


THE   PRESBYTERIAN   EXCEPTIONS.         175 

OF    THE    COMMUNION    OF   THE    SICK. 

Rubric. 

But  if  the  sick  person        Consider,  that  many  sick 

be  not  able  to  come  to  the     persons,    either    by    their 

church,  and  yet  is  desirous     ignorance    or  vicious   life, 

to  receive  the  communion     without  any  evident  mani- 

in  his  house,  then  he  must     festation  of  repentance,  or 

give  knowledge  over-night,     by  the  nature  of  the  disease 

or  else  early  in  the  morn-     disturbing  their  intellectu- 

ing,    to    the    curate:     and     als,  be  unfit  for  receiving 

having  a  convenient  place     the  sacrament.     It  is  pro- 

in  the  siek  man's  house,  he     posed,  that  the  minister  be 

shall  there  administer  the     not  enjoined  to  administer 

holy  communion.  -  the  sacrament  to  every  sick 

person  that  shall  desire  it, 

but  only  as  he  shall  judge 

expedient.* 

OF  THE  ORDER  FOR  THE  BURIAL  OF  THE  DEAD. 

We  desire  it  may  be  expressed  in  a  rubric,  that  the 
prayers  and  exhortations  here  used  are  not  for  the  ben- 
efit of  the  dead,  but  only  for  the  instruction  and  com- 
fort of  the  living,  f 
First  Rubric. 

The  priest  meeting  the  We  desire  that  ministers 
corpse  at  the  church-stile,  may  be  left  to  use  their 
shall  say,  or  else  the  priest  discretion  in  these  circum- 
and  clerk  shall  sing,  &c.  stances,  and  to  perform 
the  whole  service  in  the 
church,  if  they  think  fit,  for  the  preventing  of  those 
inconveniences  which  many  times  both  ministers  and 
people  are  exposed  unto  by  standing  in  the  open  air.J 
The  second  Rubric. 

When  they  come  to  the 
grave,  the  priest  shall  say, 
&c 


*  Discussed  without  result.    Applied. 

f  Applied. 

X  Ridiculed  in  the  Answer,  hut  adopted  in  the  Prayer-book.» 


176  APPENDIX. 

Forasmuch  as  it  hath  These  words  cannot  in 
pleased  Almighty  God,  of  truth  be  said  of  persons 
his  great  mercy  to  take  living  and  dying  in  open 
unto  himself  the  soul  of  and  notorious  sins.* 
our  dear  brother  here  de- 
parted ;  we  therefore  commit  his  body  to  the  ground 
in  sure  and  certain  hope  of  resurrection  to  eternal 
life. 

The  first  Prayer. 

"We    give     thee     hearty        These  words  may  harden 
thanks    for    that   it    hath     the  wicked,  and  are  incon- 
pieased  thee  to  deliver  this     sistent  with  the  largest  ra- 
our  brother  out  of  the  mis-     tional  charity,  f 
eries  of  this  sinful  world, 
&c. 

That  we,  with  this  our  brother,  and  all  other  depart- 
ed in  the  true  faith  of  thy  holy  Name,  may  have  our 
perfect  consummation  and  bliss. 

The  last  Prayer. 

That  when  we  depart  These  words  cannot  be 
this  life,  we  may  rest  in  used  with  respect  to  those 
him,  as  our  hope  is  this  persons  who  have  not  by 
our  brother  doth.  their     actual     repentance 

given  any  ground  for  the 
hope  of  their  blessed  es- 
tate. %  ■ 

OF  THE    THANKSGIVING    OF  WOMEN  AFTER   CHILD-BIRTH, 
COMMONLY  CALLED   CHURCHING  OF  WOMEN. § 

Rubric* 
The  woman  shall   come         In  regard  tha,t  the  we~ 
tmto  the  church,  and  there     men's   kneeling    near  the 

*  Conceded  or  Queried  in  1641.     Discussed  in  the  Answer  and  Re- 

{oinder.    Conceded   and  proposed  in  1668,  and   1698.    Adopted  in 
'rotestant  Episcopal  Prayer-book, 
t  See  preceding  note, 
t  Ibid. 

\  The  proposed  changes  were  discussed  with  as  little  result  as  in 
previous  instances  The  office  having  become  obsolete,  is  omitted, 
•r  retained  in  the  form  of  an  occasional  Prayer  and  Thanksgiving. 


THE   PRESBYTERIAN    EXCEPTIONS. 


1/7 


•hall  kneel  down  in  some 
convenient  place  nigh  un- 
to the  place  where  the  ta- 
ble stands,  and  the  priest 
standing  by  her  shall  say, 
&c. 

Rubric. 

Then  the  priest  shall  say 
this  Psalm  cxxi. 


0  Lord,  save  this  wo- 
man thy  servant. 

Ans.  Which  putteth  her 
trust  in  thee. 


Last  Rubric. 
The  woman  that  comes 
to  give  thanks,  must  offer 
the  accustomed  offerings. 

The  same  Rubric. 
And  if  there  be  a  com- 
munion,   it    is    convenient 
that  she  receive  the  hoiy 
communion. 


table  is  in  many  churches 
inconvenient,  we  desire 
that  these  words  may  be 
left  out,  and  that  the  min- 
ister may  perform  that  ser- 
vice either  in  the  desk  or 
pulpit. 

Exception. 
This  Psalm  seems  not  to 
be    so    pertinent   as    some 
other,  viz.,  as  Psalm  cxiii. 
and  Psalm  cxxviii. 

It  may  fall  out  that  a 
woman  may  come  to  give 
thanks  for  a  child  born  in 
adultery  or  fornication,  and 
therefore  we  desire  that 
something  may  be  required 
of  her  by  way  of  profes- 
sion of  her  humiliation,  as 
well  as  of  her  thanksgiv- 
ing. 

This  may  seem  too  like  a 
Jewish  purification,  rather 
than  a  Christian  thanks- 
giving. 

We  desire  this  may  be 
interpreted  of  the  duly 
qualified ;  for  a  scandal- 
ous sinner  may  come  to 
make  this  thanksgiving. 


Thus  have  we,  in  all  humble  pursuance  of  his  majes- 
ty's most  gracious  endeavors  for  the  public  weal  of  this 
Church,  drawn  up  our  thoughts  and  desires  in  this 
weighty  affair,  which  we  humbly  offer  to  his  majesty's 
commissioners  for  their  serious  and  grave  consideration; 
wherein  we  have  not  the  least  thought  of  depraving  or 


178 


APPENDIX. 


reproaching  the  Book  of  Common  Prayer,  but  a  sincere 
desire  to  contribute  our  endeavors  towards  the  healing 
the  distempers,  and  (as  soon  as  may  be)  reconciling  the 
minds  of  brethren.  And  inasmuch  as  his  majesty  hath 
in  his  gracious  Declaration  and  Commission  mentioned 
new  forms  to  be  made  and  suited  to  the  several  parts  of 
worship  ;  we  have  made  a  considerable  progress  therein, 
and  shall  (by  God's  assistance)  offer  them  to  the  rev- 
erend commissioners  with  all  convenient  speed.  And  if 
the  Lord  shall  graciously  please  to  give  a  blessing  to 
these  our  endeavors,  we  doubt  not  but  the  peace  of  the 
Church  will  be  thereby  settled,  the  hearts  of  ministers 
and  people  comforted  and  composed,  and  the  great 
mercy  of  unity  and  stability  (to  the  immortal  honor  of 
our  most  dear  sovereign)  bestowed  upon  us  and  oux 
posterity  after  us. 


APPENDIX     III. 


GENERAL  INDEX 


OF   THE   HISTORICAL   SOURCES   OP  THE   PRESBYTERIAN 
PRAYER-BOOK. 

A.D. 

Emendation, Presbyterian,  1661. 

Preface, Editor. 

Tables  of  Daily  Psalms  and  LesO 

Tables'of  Proper  Psalms  and  Les- }     B*W  *&***,  1549. 

sons,  J 

Table  of  Lessons  for  the  Lord's 

days Church  of  Scotland.    - 


MORNING  PRAYER. 

Sentences,         "j                               (Calvin,  1545. 

Exhortation,      I                                J  Pollanus,  1550. 

Confession,         J ]  Lasco,  1551. 

Absolution,       J                                 [Cranmer,  1552. 

Doxology  in  the  Lord's  Prayer, Presbyterian,  1661. 

Versicle,  (Ps.  lv.  15,) Ancient  Usage,  500. 

Gloria  Patri, Aicene,  451. 

Venite,  (Ps.  xcv.,) Ancient  Usage, 

Monthly  Arrangement  of  Psalter,    English  Usage,  1549. 

(  St.  Ambrose.  (?) 
Te  Deum, -<  St.  Augustine.  \f) 

[Hilary,  355. 

Laudate  Dominum,  (Ps  cxlviii.,)..    Presbyterian,  1661. 

Benedictus,  (Luke  i.  68,) Ancient  Usage. 

Jubilate  Deo,  (Ps.c.,) First  Revision,  1552. 

Apostles"  Creed, Rvffinus,  250. 

Salutation Primitive. 

Versicles,  (Ps.  li.  10,  11,) Ancient  Usage. 

dMftrth.1* {tfSt  SST  U* 

«»•***  *•* {tgSfW,  iSt 

(179} 


180  APPENDIX. 

Collect  for  Grace, {2K3W  ffi 

Prayer  for  the  Chief  Magnate,...  j  fgg  *g^  »£ 

Prayer  for  Ministers  and  People,..  {  G^Uhmm,  iSnl 
Prayer  for  all  Conditions  of  Men,..    Presbyterian  Revision,         1661. 

General  Thanksgiving, Presbyterian  Revision,  1661. 

Prayer  of  St.  Chrysostom,._ St.  Chrysostom,  400. 

Benediction,  (2  Cor.  xiih  14,) English  Usage,  1661. 

EVENING  PRAYER. 

Sentences,  Exhortation,  &c, Calvinistic  Revision,  1552. 

First  Versicle,  (Ps.  lv.  15,) English  Usage,  1552. 

Magnificat,  (Luke  L  46,)| „ Ancient  Usage. 

Cantate  Domino,  (Ps.  xcviii.,) English  Usage,  1552. 

Nunc  Dimittis,  (Luke  ii.  29,) Ancient  Usage. 

Benedic  Anima,  (Ps.  ciii.,) American  Usage,  1798. 

CoHect  for  Peace, {SSSW  «& 

Collect  for  Grace, Ancient  Usage,  494. 

THE  LITANY. 

f  Apostolical  Constitutions,       300. 

Roman,  590. 

Anglo-Saxon,  900. 

Bucer,  1543. 

Cranmer,  1549. 

Amended,  1661. 
1798. 

THE  LORD'S  DAY  SERVICE. 

Collect  for  Purity, fggf  ^  ^ 

f  Catom,  1545. 

Ten  Commandments, <  Polianus,  1550. 

{Cranmer,  1552. 

Summary  of  the  Law, American  Usage,  1798. 

COtheCDayfStle'  ^  G°SPel  **}     Ancient  Usa^  m- 

Eight  Beatitudes, Proposed  Revision,  1698. 

Gloria  in  Excelsis...... Greek  Church,  300, 

Nicene  Creed, Council  of  Nicaia,  451. 

Collect  before  Sermon, Ancient. 

Collect  after  Sermon, English  Reformed,  1549, 

Benediction,  Bucer,  1545. 

First  Concluding  Collect, Proposed  Revision,  1698. 

Second,  Third,  and  Fourth  Con- 1       ._.- 
eluding  Collects,                         /     Ancient- 
Benedictions,  M New  Testament. 


HISTORICAL  INDEX  OF  PRATER-BOOK.       181 


THE  COLLECTS  FOR  THE  CHRISTIAN  YEAR. 

A.  D. 

First  and  Second  in  Advent, English  Reformed,  1549. 

Third  in  Advent, ~ Composed,  1661 

Fourth  in  Advent, Gelasius,  494. 

Christmas English  Reformed,  1549. 

Sunday  after  Christmas, Altered  Ancient,  1549. 

Circumcision  of  Christ, Gregory,  590. 

Epiphany,  ~ "  •* 

First,  Second,  Third  and  Fifth)             „  u 

aft»r  Epiphany.  J 

Fourth  after  Epiphany, Altered  Ancient,  1661. 

Sixth  after  Epiphany, Composed,  1661. 

Septuagesima, Gregory,  590. 

Sexagesima. Altered  Gregory,  1549. 

Quinquagesima, English  Reformed,  1549. 

Ash  Wednesday, "               "  " 

First  in  Lent, "                «  « 

Second,  Third,  Fourth,  and  Fifth-/  n*..„»~*.  K«rt 

in  Lent.                                        j  GrW°n(,  590- 

Sunday  next  before  Easter, Gelasius,  494. 

Good  Friday,  First  Collect, Gregory,  $90. 

"            Second  "        Gelasius,  494. 

"            Third     "        English  Reformed,  1549. 

Easter  Even, „ Composed,  1661. 

Easter  Day, Gelasius,  494. 

First  and  Second  after  Easter, English  Reformed,  1549. 

Third  after  Easter, Leo,  483. 

Fourth        "            Altered  Ancient,  1661. 

Fifth           "            Gelasius,  494. 

Ascension  Day Gregory,  590. 

Sunday  after  Ascension, Altered  Ancient,  1661. 

Whitsunday,  Gregory,  590. 

Trinity, ••  " 

First  after  Trinity, Gelasius,  494. 

Second        "             Altered  Ancient,  1661. 

Third,  Fourth.  Fifth Gregory,  590. 

Sixth,  Seventh,  Eighth, Gelasius,  494. 

Ninth,  Tenth, Leo,  483. 

Eleventh Gelasius,  494. 

Twelfth,  Thirteenth.  Fourteenth,..  Leo,  483. 

Fifteenth.  Sixteenth, Gelasius,  494. 

Seventeenth Gregory,  590. 

Twentieth,  Twenty-first, Gelasius,  494. 

Twenty  second, Anglo-Saxon.  900. 

Twenty-third,   Twenty-fourth)  areann,  «»QO 

Twenty-fifth, /  -  ^^^V*  S9°- 

THE  COMMUNION  SERVICE. 

First  Rubric, Directory,  1788. 

Second  Rubric, Larger  Catechism,  1644. 

Exhortations, \  ^er''    ,  \\f: 

'                                   ( Peter  Martyr,  155A 


182 


APPENDIX. 


(  Calvinistic  Revision, 
^Rubrics  before  Exhortations, <  Presbyterian  Revision, 

I  Directory, 

f  Ancient. 
Prayer  for  Church  Militant, <  Reformed, 

I  Rp,vised, 
Words  of  Institution, Directory, 

^-»w» i  ssr0""* 

»** I SSJS5" ""* 

£  Bucer, 
Confession, . I  Pollanus, 

I  Presbyterian, 

Absolution, (Altered  Ancient, 

\  Revised, 
Comfortable  Words, Cologne  Liturgy, 

Pravpr  of  Humble  Access  $  English  Reformed, 

Prayer  ot  Humble  Access, \  Presbyterian  Revision, 

Versicles,     *}  (  Apostolic. 

Preface,        > <  Latin  Usage, 

Tersanctus, )  (  Ante  Nicene, 

(Altered  Ancient, 
Consecrating  Prayer, A  Calvinistic  Revision, 

[Shorter  Catechism, 

f  Calvinistic  Liturgies. 
Breaking  of  the  Bread, J  Directory, 

[Presbyterian, 
Administration  of  Bread  and  Wine,  " 

Sentences  of  Scripture, (  Reformed  Liturgies, 

*        '  \  Book  of  Common  Order, 

Thanksgivings, English  Reformed, 

Gloria  in  Excelsis, English  Usage, 

Nunc  Dimittis, Calvinistic  Usage, 

Benediction, Directory, 

Rubrics, „     Confession  of  Faith, . 


A.  D. 

1552. 
1661. 
1788. 

1549. 
1552. 
1788. 
1549. 
1645. 
1549. 
1645. 
1545. 
1550. 
1661. 
1549. 
1552. 
1545. 
1545. 
1661. 

300. 

400. 
1549. 
W>2. 
1661. 

1645. 
1661. 

1545. 

1555. 
1552. 
1552. 
1545. 
1788. 
1645. 


BAPTISM  OF  INFANTS. 

First  Rubric, Directory, 

Second  Rubric, Westminster  Catechism, 

(Luther, 
|  Melancthon, 
.<  Bucer, 
j  Cranmer, 
[Amended, 

Second  Prayer, Amended  Ancient, 

Bucer, 
Amended, 
Directory, 
' 'Luther, 

Petitions, . ^  Bucer, 

^Amended, 


The  Gospel, 
Exhortation, 
Thanksgiving 
First  Prayer, 


Address  to  Parents, 
Questions  to  Parents, 


164b. 
1645. 
1533. 
1545. 
1551. 
1552. 
1661. 
1661. 
1551. 
1661. 
178S. 
1533. 
1551. 
1661. 


HISTORICAL  INDEX  OF  PRAYER-BOOK.      183 

A.  D. 

Words  of  Administration, Our  Lord. 

Words  of  Reception, {SSSJ**"*  l8£ 


Exhortation 


3T,    >, 


(  Galvinistic  Revision,  1552. 

Lords  Prayer,   i- \  Presbyterian  Revision.  1661. 

Thanksgiving,  J  \  ' 

ti-     ^  iaa         4.    t>         *  (  English  Reformed,  1549. 

Final  Address  to  Parents, j  Sb***'  Ztfto^*. 

Rubrics, Confession  of  Faith,  1645. 

Rubric  concerning  Guardians, Assembly's  Acts,  17S7. 


CATECHISM. 

Rubric,  Directory,  1788. 

The  Lord's  Prayer,     "| 

The  Commandments,  y Shorter  Catechism,  1788. 

The  Creed,  ) 

The  Catechism, "  Westminster  Assembly,         1645. 


ADMISSION  TO  THE  LORD'S  SUPPER. 

Rubrics, Directory,  1788. 

Yersicles,   )                                         (  English  Reformed,  1549. 

Collect,      J  jjlvtwnded,  1661,1668. 

Questions  to  Candidate, Amended  Ancient. 

BenedictionaT Prayer, Calviniztic  Revision,  1552. 

«*«"- {255  iS 

Second  Collect, Ancient. 

BAPTISM  OF  ADULTS. 

First  Rubric, Confession  of  Faith,  1645. 

Second  Rubric Directory.  17S8. 

Addre8ses,Prayers,etc., {f^/J^  ***"»    Jft 

SOLEMNIZATION  OF  MARRIAGE. 

First  Rubric, Directory,  1645. 

Second  "        "  1788. 

Third     "        Ancient. 

Fourth  "        Directory,  1788. 

CBucer,  1545. 

■*»«*» 1 &5L>  ifS: 

(.Zhoas,  1555. 

The  Espousals,  )  j„„w 

The  Ceremony  of  the  Ring,   J ^««i<. 

The  First  Prayer, ^memfeci?  Ancient,  1549. 


184  APPENDIX. 

A.D. 

The  Second  Praver  (  Amended  Ancient,  1549. 

The  becond  Prayer j  Presbyterian  Revision,         1661, 

Declaration  to  the  Witnesses, Cologne  Liturgy,  1545. 

Benedictions, Ancient. 

Homily,  T.    English  Reformed,  1549. 

VISITATION  OP  THE  SICK. 

First  Rubric, Directory,  1645. 

Prayers  '          >                                   -f  Amended  Ancient,  1549. 

Exhortations,  J  "*                         '"  \  Presbyterian  Revision,  1661. 

De  Profundis, American  Usage,  1798. 

Benedictions, English  Reformed,  1549. 

The  Four  Occasional  Prayers, Revision,  1661. 

The  Communion  of  the  Sick, {JS^  Ad>  1M8# 

BURIAL  OF  THE  DEAD. 

First  Rubric, Presbyterian,                        1661. 

First  Sentence  of  Scripture,  J Ancient. 

Second        "  "        J 

Third          "                  "           English  Reformed,                1549. 

Psalms,   )  „               H                           „ 

Lesson,    $  

The  Sentences  at  the  Grave {fXf  1533. 

The  Words  of  Committal, Bucer,  1552. 

The  Sentence  after  Committal Ancient  Usage, 

The  Prayers  after  Buria. {  gKgj****  \f£ 

Benediction,  Revision,  1661. 

Prayer  after  Burial  at  Sea, Manual  of  Worship. 

INDEX  OF  THE  ADDITIONAL  SERVICES. 

The  word  Compiled  will,  in  most  instances,  indicate  those  exam- 
ples which  are  not  afforded,  in  a  complete  form,  by  any  ancient  or 
modern  formulary,  but  which  the  Editor  has  woven,  after  the  classic 
models,  out  of  such  scriptural  and  liturgical  expressions  as  seemed 
to  be  most  suitable.  The  word  Ancient  indicates  those  which  data 
before  the  Reformation,  and  the  authors  of  which  are  unknown. 

VISITATION  OF  MOURNERS. 

Lessons Lutheran  Liturgy. 

o— :«4-„.«  <z«nta„„oa  f  Presbyterian  Hand-book, 

Scripture  Sentences, {Baptist  Hand-book. 

First,  Second,  Fourth,  Fifth,  )  /w„,7-,7 

Sixth  Prayers,  \ Cbayntaf. 

Third  Prayer, Clergyman's  Companion. 

Seventh  Prayer, Jeremy  Taylor. 


HISTORICAL  INDEX  OF  PRAYER-BOOK.      186 

PUBLIC  HUMILIATION. 

A.  D. 

STnl^Confession,  | *****  ^lish  ^.Services. 

Proper  Psalms  and  Lessons, Compiled. 

The  Collect, Ancient. 

A  Prayer  in  Time  of  Pestilence, Compiled. 

In  Time  of  Plague,* Old  English,  1552. 

In  Time  of  Drought, Compiled. 

In  time  of  Dearth  or  Famine,*) 

For  Fat  Weather,  [ Old  English,  1552. 

In  Time  of  War,  J 

In  Time  of  Insurrections  and)  r  .     ■&■ 

Tumults,  }  JohnKrwx. 

In  Troublous  Times, Bishop  A. 

For  the  Preservation  of  the  Nation,  Compiled. 
For  the  Return  of  Peace,              1 

For  the  Restitution  of  all  things,  \ '  Ancient. 
Concluding  Prayer, 


PUBLIC  THANKSGIVING. 

len^rThanksgiving,  } Amended  English  State-Servicu. 

Proper  Psalms  and  Lessons, Compiled. 

The  Collect,  Ancient. 

Thanksgivings  after  Harvest, English  Occasional  Ofli&. 

For  American  Independence,      *) 

For  the  Bounties  of  Providence,  >  Compiled. 

For  the  Removal  of  Pestilence,    j 

For  Deliverance  from  Plague,  1  o; ,  P     ,..  _„.. 

Second  Example.  '/-  Old  English,  1604. 

For  Removal  of  Famine, Compiled. 

For  Rain,  "j 

For  Fair  Weather,    f  ^7,  ~„7.t,  ,„. 

For  Plenty,  f Old  English,  1604. 

For  Victory,  J 

For  any  Great  Public  Deliver-*] 

^Restoration  of  Peace  at  \  Amended  Old  English,         1661 

Home,  J 

For  Restoration  of  Peac»  Abroad,  \  ^m    ■,, 

For  Promise  of  Millenium,  J  wnpiiea. 


DAILY  PRAYERS. 

Introductory  Collects,  ")       .     .    . 

Morning  and  Evening  Collects,  \     Ancxt™» 
For  the  Civil  Authorities,  i 

In  Legislatures,  \ Compiled. 

In  the  Army,  ) 


186  APPENDIX. 

A.  D, 

In  the  Navy, English,  1661. 

In  Schools, Compiled. 

In  Families, Ancient. 

Concluding  Collects, Ancient. 

VARIOUS  PRAYERS. 

First  Collect, ...  English  Reformed,  1549. 

Second  "       Calvin,  1550. 

Third     "       Compiled. 

Fourth"       Ancient. 

A  Confession  of  Original  Sin, Calvin,  1544. 

Of  Sins  of  the  Heart, {cfrmaTkeform^,  1563. 

Of  Thought,  Word,  and  Deed, Ancient. 

First  Collect  for  Pardon, Ancient. 

Second  "         ■  "  Old  English,  1560. 

First  Collect  for  Penitence, "        "  1560. 

Second  "  K  Ancient. 

For  Holy  Living, Old  English,  1560. 

For  Purity, Ancient. 

KnoWj «***(*  1560. 

ISrSS'S ^* 

For  Perseverance,  } 

For  Hope,  >  Old  English,  1560. 

For  Witness  of  the  Holy  Spirit,  ) 

Before  the  Communion,  )  Ancient 

At  the  Communion         \ ^nciem. 

Before  Baptism  of  Children, Reformed  Dutch  Liturgy. 

For  Baptized  Children, Amended  Ancient. 

Before  the  Election  of  Elders  or  ) 

Deacons,  >  Compiled. 

For  the  General  Assembly,  ) 

For  the  Church  Universal, English,  ■  1698. 

For  Congress, Amended  English,  1661. 

At  the  Beginning  of  the  Day,  1 

Against  Worldly  Carefulness,  \  ...  .  Old  English,  1560, 

At  Night,  ) 

For  Absent  Friends, Compiled. 

&  the6  lyfeg,  j ^-*«  ^-** 

After  Instances  of  Mortality, Clergyman's  Companion. 

After  a  Burial, Compiled. 

%l  82233  :$Sf } 4—*«  a— . 

For  Food, 

For  Rain,  }  Amended  Ancient, 

For  Fair  Weather, 


.1 

Prayer,  i.  Storm,  at  Sea, {^^J 


Irish  Prayer-look,  171L 


HISTORICAL  INDEX  OF  PRATER-BOOK.      187 

A.  D. 

Among  Enemies, 

Kr^asroSrrardEnemieS'    I"    Am      ^AnC 

For  the  Wounded, 

For  a  Person  Cast  into  Prison, 

For  Imprisoned  Malefactors, 

For  Persons  under  Sentence  of 

Death, 
After  a  Disaster  in  War, Compiled. 

i£?£5£} «*»»*  ™ 

Collects  in  reference  to  Tarious ")  A     ■    f 

Sacred  Events  and  Persons.     /  Ancienz. 

A  Prayer  For  Christian  Missions,..  English  Occasional  Office. 
For  Christian  Rulers  and  N*0 

Tortus,  [-  *<"**■ 

For  Infidels  and  Heretics,         I 

A  General  Prayer  Containing!      ■  ni,  Vy,nl-%  ,-Rn 

the  Duty  of  Every  Christian"  J  -  0U  En9^n,  1560. 

VARIOUS  THANKSGIVINGS. 

For  the  Benefits  of  Redemption, ")  -.    -a. i_  ,,,, 

After  the  Communion,  /  Knox  s  Liturgy,  1555, 

After  Child-hirth Amended  Ancient. 

After  Baptism  of  Children, Reformed  Dutch. 

AttheBesiDningof  the  Day,  1  n7,  ,,    ...  ,  iKCA 

Second  Example!  / Old  English,  156a 

For  the  Beginning  of  Recovery,  1  t,    .    .     .  ■*  .         , 

For  Recovery  of  Sickness.        *  \  Protestant  Episcopal. 
For  Recovery  of  Sick  or  WoundO 

Fof'suppliesofFood,  [     Amended  Ancient. 

For  Returning  Rain, 

For  Deliverance  from  Storms, Compiled. 

*»■**■«■* {$$£*£. 

For  Deliverance  from  Enemies, Old  English,  1604< 

For  Safe  Return  of  Prisoners, Amended  Ancient. 

For  Safe  Return  from  Sea, Protestant  Episcopal. 

For  Safe  Return  from  Campaign,..  Compiled. 


188 


APPENDIX  IV. 


S 

H 

M 
05 

g 

i 
| 

(Morning  Prayer.) 

Collect  for  Purity. 

Lord's  Prayer. 

Ten  Commandments. 

Summary  of  the  Law. 

Collect  of  the  Day. 

Epistle. 

Gospel. 

Beatitudes. 

Gloria  in  ExcelsiB. 
(Creeds.) 
(Litany.) 

Sermon. 

Prayer  and  Hymn. 

Bencdiotion. 

1 
1 

e 

(Collection.) 
Prayer  for  Church  Militant 
Words  of  Institution. 
Admonition. 
Invitation. 
Confession. 
Absolution. 
Comfortable  Words. 
Prayer  of  Humble  Aooesfl. 
Sursum  Corda. 
Preface  and  Tersanctus. 
Consecrating  Prayer. 
Breaking  of  the  Bread. 
Communion. 

(The  Lord's  Prayer.) 
Thanksgiving. 
Hymn  and  Doxolofy. 
Benediction. 

W 

s 

P3 
p 

a 

H 

-< 

PL, 

c 
o 

K3 
£ 

g 

o 

I 

s 
5 

s 

(Morning  Prayer.) 
The  Lord's  Prayer. 
Collect  for  Purity. 
Ten  Commandmeuts. 
Summary  of  the  Law. 
Collect  of  the  Day. 
Epistle. 
Gloria. 

Oo?pel. 

(Creeds.) 
Sermon. 
Prayer  and  Hymn. 

Benediction. 

s 

£ 
1 

Offertory. 

Prayer  for  Church  Militant. 

The  Exhortation. 

The  Invitation. 

Confession. 

Absolution. 

Comfortable  Worda. 

Sursum  Corda. 

Preface,  with  Tersanctus. 

Prayer  of  Humble  Access. 

Prayer  of  Consecration. 

Words  of  Institution. 

Communion. 

The  Lord's  Prayer. 

Thanksgiving. 
Gloria  in  Exuelsia. 

Bonediotion. 

W 

P3 

w 

P-i 
Pm 
n 
P 

Fh 

O 

> 

< 

1 

Psalmody. 

Ten  Commandments. 

Invocation. 

Confession. 

Absolution. 

New  Testament  Losaon. 

Sermon. 
General  Prayer. 
Creed. 
Psalm. 

Benediction. 

1 
1 

The  Lord's  Prayer. 

Invocation. 

Creed. 

Words  of  Institution. 

Exhortation. 

Conseorating  Prayer. 

Breaking  of  the  Bread. 

Words  of  Christ. 
Communion. 

Thanksgiving. 
Nuno  Dimittis. 

Benediction. 

W 

rH 
> 

> 

P3 

Ph 

o 
o 

55 

< 
m 

X 
Eh 

S 
is 

1 

Introit. 
Exhortation. 
Confession. 
Kyrie  Eleison. 
Gloria  in  Exoelsis. 
Collect  of  the  Day. 
Epistle. 

Gospel. 
Creeds. 
Litany. 
Sermon. 
Hymn. 
Benediction. 

1 

S 
B 

Salutation. 
Sursum  Corda. 
Preface,  with  Sanctus. 
Exhortation. 
Consecration  Prayer. 
The  Lord's  Prayer. 
Worda  of  Institution. 
Agnus  Dei  or  Hymn. 

Communion. 
Nuno  Dimittia. 

Thanksgiving. 
Benediction. 

-II 

o 

3 

a 

1 
s 
| 

1 
o 

Versicles  with  Gloria. 
Confiteor,  Absolutio. 
Introit  (Anthem). 
Kyrie  Eleison. 
Gloria  in  Exoelsis* 
Collect  of  the  Day. 
Epistle. 

Gradual. 

Gospel. 
Nicene  Creed. 

i 
1 

Offertorium. 
Oblation. 
Sursum  Corda. 
Preface,  with  Sanctua. 
Prayer  for  the  Church. 
Commemoration  of  Dead. 
Words  of  Institution. 
The  Lord's  Prayer. 
Breaking  of  the  Hoat. 
Agnus  Dei. 

Priest's  Prayer  of  Aooeas. 
Priest's  Communion. 

Thanksgiving. 
Post-Communion  Anthem. 
Ite  Miasa  eat. 
Bcnedicamns. 

> 
§ 

s 

.'-■-.' 
I1 

Psalmody   with   Gloria 
Patri. 

Old  Testament  Lesson. 

New  Testament  Lesson. 

Sermon. 

General  Prayer. 
Dismissal  of   Hearers 
with  Benediction. 

l. 
it 

J! 

at 

Oblation. 
Admonition. 
Invitation. 
Sursum  Corda. 
Tersanctus. 
Thanksgiving. 
Consecrating  Prayer. 
(Word*  of  Institution.) 

ComniuniOD. 
Thanksgiving. 

(Lord's  Prayer.) 
Doxology. 
Bencdiotion. 

M 


m 


H 


■ 


&'• 


9 


■ 


^^H 


■ 


■ 


IK 


H 


Kili 
91 


B 


W 

mm 


